Tanach · Rishonim on Tanach · Ibn Ezra · Torah

Ibn Ezra on Genesis 6/אבן עזרא על בראשית ו׳

אומלת החל. מתחילה והוא מבנין הפעיל

1[BEGAN.] Hechel (began) is a hifil. It is a denominative of techillah (beginning).

בלרב שם הפועל:

2TO MULTIPLY. La-rov (to multiply) is an infinitive.

אבני האלהים. בני השופטים שהיו עושים בארץ משפט אלהים, וי"א כי האלהים במקום הזה קדש, והבנים הם הקדושים אשר בארץ כטעם "בנים אתם" (דבר' יד א) וי"א כי בני האלהים בני שת, ובנות האדם בנות משפחת קין והישר בעיני להיות בני האלהים היודעים דעת עליון בחרו להם נשים שהיתה מערכת שמים כל אחת נמשלת לכל אחד והתולדות כתולדות על כן יצאו מהם גבורים, ויתכן שלקחו הנשים גם בחזקה:

1THE SONS OF GOD. The term bene Elohim (the sons of god) refers to the sons of the judges who dispensed God’s (Elohim) justice.¹ Others say that Elohim refers to God Himself and the sons of God are holy ones (saints) living on earth. They are called sons of God in the sense of Ye are the children of the Lord your God (Deut. 14:1). Others say that the sons of God refers to the children of Seth² and that the daughters of man refers to women of Cain’s family.³ However, it appears to me that the sons of God refers to those who know the will of the most High. These men chose women who matched them astrologically and physically. Hence they produced mighty men. It is possible that they took women even against their will.⁴ implies they took women against their will. If, according to astrology, a given women was fit for a man, he took her even against her will (Krinsky).

אלא ידון רוחי. יש אומר שהוא כמו וישב חרבו אל נדנה (דה"א כא כז) כי הגוף לרוח כנדן והעד איתכרית רוחי (דניאל ז טו), רק יהיה ידון שרש אחר כמו "אם יעלה לשמים שיאו" (איוב כ ו) שהוא מנחי העץ וכמוהו נשא ורבים אחרים, וי"א שמשקלו כמו "וישב העפר" (קהלת יב ז) והוא מגזרת דין כי הרוח דיין בגוף:

1MY SPIRIT SHALL NOT ABIDE. Some say that yadon (shall abide) is like the word nedanah (sheath thereof), as in and he put up his sword back into the sheath thereof (nedanah) (I Chron. 21:27), for the body serves as a sheath for the spirit.⁵ Proof of this is found in my spirit was pained in the midst of my body (nidneh) (Dan. 7:15). Nevertheless, nadan and yadon come from different roots.⁶ (shall abide) comes from the root dalet, vav, nun. Nadan comes from the root nun, dalet, nun. We find the same with the words nasah (lifted) and si’o (his excellency). We read, Though his excellency (si’o) mount up to the heavens (Job 20:6). The root of si’o is sin, vav, alef. Nevertheless, a word derived from nasah (lifted) (whose root is nun, sin, alef) would have a similar meaning. There are many examples of this. Others say that yadon follows the paradigm of ve-yashov (returneth), as in And the dust returneth (ve-yashov) to the earth as it was (Eccles. 12:7).⁷ is usually vocalized with a shuruk, as in yakum (he will arise). Yadon is vocalized with a cholam. I.E. points out that the same is true with returneth. It, too, is vocalized ve-yashov, rather than ve-yashuv. Ve-yashov comes from the root shin, vav, bet. It, too, is an ayin, vav. They say that yadon comes from the same root as din (to judge) because the spirit judges the body.⁸) ultimately determines how man will act. God said that this “judge” will not remain united with the body; i.e., man would die. Krinsky explains it differently. He says the meaning of the verse is: my spirit (the spirit which I placed in man) will not judge man; i.e., man follows his evil inclinations. He acts without discernment. He follows the way of the flesh rather than that of the spirit. It appears that he will continually do so, therefore… Cherez explains, God’s spirit judges man. The meaning of the verse is: my spirit will not judge men forever; i.e., I have decided on their punishment.

בבשגם. השי"ן כמו שככה ויהיה טעמו לא יעמד רוחי, שמאתו היתה וכן קהלת אמר "והרוח תשוב אל האלהים אשר נתנה" (קהלת יב ז), רק רוח האדם לבדו בעבור זה החמס ועוד בעבור שהאדם בשר והוא יגיע עד עת ויחסר כאשר ינצח העשוי לעושה,

2FOR THAT HE IS ALSO. In the word be-shaggam (for that also) the shin placed before gam (also) has the same meaning as the shin placed before kakhah (thus).⁹ of be-shaggam is a particle of relation, short for asher. In other words, there is no such word as shaggam. I.E. makes this point because the shin which means that is usually vocalized with a segol, while the shin of shaggam is vocalized with a pattach. The term My spirit refers to God’s spirit, for man’s spirit comes from God. Similarly, And the spirit returneth unto God who gave it (Eccles. 12:7). The spirit spoken of by Ecclesiastes refers only to the spirit in man. The meaning of the verse is: My spirit shall not abide in man because of his violent ways and because he is (be-shaggem) made of flesh, grows until he achieves maturity, and then due to his sexual activity begins his decline.¹⁰

גוהיו ימיו י"א שזה קצב כל האדם ואם מצאנו יותר כן, מצאנו מעט, רק על הרוב ידבר, ואין זה אמת, כי הנה שם חיה שש מאות, וכל הדורות אחריו חיו שנים רבות ובימי פלג חסרו השנים ומימות דוד עד היום שבעים או שמונים שנה והאמת מה שאמר המתרגם ארמית שנתן קץ לאדם כטעם עוד ארבעים יום (יונה ג ד) ואם ישובו ימלטו, ואם לא ישובו וימותו, ואל תשים לבך אל מספר "ויהי נח בן חמש מאות שנה" (בראשית ה לב) כי אין מוקדם ומאוחר בתורה והנח כתוב "וימת תרח בחרן" (בראשית יא לב) ואחריו ויאמר ד' אל אברם לך לך מארצך (שם יב א) ואנחנו נדע כי לא מת תרח עד שהי' יצחק בן ל"ה שנה ורבים כמוהו:

3THEREFORE SHALL HIS DAYS BE A HUNDRED AND TWENTY YEARS. Some explain that this refers to man’s life span.¹¹ If we find some living longer than this,¹² they are but a few. Our verse speaks of most people. However, this interpretation is not correct. Behold, Shem lived for six hundred years. Also, the generations that followed him lived many, many years beyond a hundred and twenty. It was only in the days of Peleg (Gen. 10:25) that the life span was shortened. From the days of King David onward it has been limited to seventy or eighty years. The correct meaning of therefore shall his days be a hundred and twenty years is as Onkelos explained, namely, that God set a time for mankind to repent. We see the same idea in Yet forty days, and Nineveh shall be overthrown (Jonah 3:4). God gave them one hundred and twenty years in which to repent and save themselves, or to remain unrepentant and perish. Scripture’s statement, And Noah was five hundred years old, and Noah begot Shem, Ham and Japheth (Gen. 5:32), should not disturb you,¹³ because the Bible is not in chronological sequence.¹⁴ Note, the Torah states, and Terah died in Haran (Gen. 11:32), then goes on to say, Now the Lord said unto Abram: Get thee out of thy country (Gen. 12:1). However, we know that Terah did not die until Isaac was thirty-five years old.¹⁵ There are many other similar instances in Scripture.

אופירוש נפילים. (שיפיל) שיפול לב הרואה אותם, שיתמה מגובה קומתם

1[THE NEPHILIM.] They were so named because anyone who saw them lost heart at their huge stature.¹⁶, meaning to fall.

בוטעם אחרי כן אחר המבול, והנה בני ענק בתחלה היו ממשפחת בני האלהים:

2[AFTER THAT.] After the flood. Behold, the sons of Anak (Num. 13:33) were originally from the family of the sons of God.¹⁷ lived on after the flood.

אוינחם ד'. ידוע כי לא אדם הוא להנחם רק דברה תורה כלשון בני אדם כי המשחית מה שעשה יראה שניהם,

1AND IT REPENTED THE LORD. The Torah spoke in the language of men,¹⁸ is an anthropomorphism. for we know that God is not a man that he should repent. This term is used because if a human being acted in the way God did, destroying his creation, it would be said of him that he repented.¹⁹, Part I, Chap. 52.

בוטעם ויתעצב אל לבו, הפך "ישמח ד' במעשיו" (תהלים קד לא) כי טוב בעיניו שיקבלו נבראיו חסדיו וי"א כי וינחם כמו "מתנחם לך להרגך" (בראשית כז, מב) ויפרשוהו וזע"ד ואמרו כי לבו הוא הנביא ואלו היה כן לא היה אחר ויתעצב מלת אל ואנה מצאנו שנקרא הנביא לב:

2[AND IT GRIEVED HIM AT HIS HEART.] This verse is the opposite of Let the Lord rejoice in His works (Ps. 104:31). God is said to be happy when his creatures benefit from his acts of kindness.²⁰ Others say that va-yinnachem (and it repented) should be rendered as set a time,²¹ as in doth comfort (mitnachem) himself, purposing to kill thee (Gen. 27:42).²² They also say that His heart does not refer to the heart of God but to the heart of the prophet.²³ However, if this were the case Scripture should not have read: and it grieved “at” (el) His heart.²⁴ Secondly, where do we find a prophet called a heart?

אויאמר. אל לבו או אמירה למלאכים, וי"א לנח והנכון בעיני שהוא דבוק עם לבו הכתוב למעלה:

1AND THE LORD SAID. In His heart, or to the angels; others say, to Noah. However, it appears to me that And the Lord said is connected to His heart of the previous verse.²⁵ is the Lord said in his heart. However, in his heart is missing in this verse, hence I.E.’s comment.

אחן. מגזרת רחמים וממנו תחנה ומשקלו קץ ושניהם מפעלי הכפל וטעם מציאות חן כמו לא חסה עליך עין (יחז' טז ה),

1GRACE. Chen (grace) means mercy. From it we get the word techinnah (supplication).²⁶ is used in the sense of mercy in Ezra 9:8. Grace usually implies beauty, hence I.E.’s comment. Chen follows the paradigm of ketz (end); both have roots whose second and third letters are the same.²⁷ (end) comes from a three letter double root (kefulim), kaf, tzadi, tzadi. Chen (grace) similarly comes from a double root, chet, nun, nun. Both ketz and chen drop the final letter of the root. The meaning of found grace (mercy or pity) in the eyes of the Lord is like No eye pitied thee (Ezek. 16:5).²⁸

אאלה תולדות. כמו הקורות כטעם מה ילד יום (משלי כז א) וכמוהו אלה תולדות יעקב (בראשית לז ב):

1THESE ARE THE GENERATIONS. Toledot (generations) means the events that transpired during his lifetime, as in what a day may bring forth (yeled) (Prov. 27:1). These are the generations of Jacob (Gen. 37:2) is similar.

באיש צדיק במעשיו

2A MAN RIGHTEOUS. In his deeds.

גתמים. בלבו ותמים תאר השם מפעלי הכפל והוא תמים,

3AND WHOLE-HEARTED. In his heart. Tamim (wholehearted) is an adjective. It belongs to those roots whose second and third letters are the same. All three letters of the root remain in this word.²⁹. This root gives birth both to tam (wholehearted) and tamim (wholehearted). In the former, a mem is dropped. In the latter, the whole root is found in the word. I.E. employs a pun. He says tamim is tamim. According to I.E. tamim is an adjective modifying man (Filwarg, Krinsky and Cherez).

דוטעם בדורותיו בדורו בעת המבול, ובדורות שהיו אחריו כי הוא חיה עד שהיה אברהם בן נ"ח שנה והסימן הוא ואברהם אבינו בן נ"ח כאשר מת נח:

4[IN HIS GENERATIONS.] At the time of the flood, and in the generations after the flood. For Noah lived till the fifty-eighth year of Abraham.³⁰, Chap. I. Noah was 600 at the time of the flood. Shem begat Arpachshad two years after the flood. From Arpachshad’s birth to Abraham’s birth was 290 years. Noah lived to be 950. Thus Abraham was 58 when Noah died. Let this be a mnemonic device, our father Abraham was the age of Noah (58)³¹ (nun, chet) is numerically equivalant to 58. Hence ben Noah means 58 years old. Abraham was the age Noah (58) when Noah died. when Noah died.

אותשחת הארץ, הטעם אנשי הארץ, וכן "ארץ כי תחטא לי" (יחז' יד יג) "וכל הארץ באו" (בראשית מא נז)

1AND THE EARTH WAS CORRUPT. The people of the earth were corrupt. Similarly, when a land sinneth against Me (Ezek. 14:13), and And all countries came into Egypt (Gen. 41:57).

בוי"א כי טעם לפני האלהים בפרהסיא ואחרים אמרו כי הטעם שנשחתו בסתר ובדברים מכוסים שלא ידעם כי אם השם, והקרוב אלי שהתורה דברה כלשון בני אדם על דרד שיבינו השומעים כעבד שיעשה עבירה לפני רבו ולא ייראנו והאומרים כי אלהים במקום הזה איננו קדש לא אמרו מאומה:

2[BEFORE GOD.] Some say this means they sinned in public. Others say it means people were privately corrupt with regard to secret affairs so that only God was aware of their sins. In my opinion, the Torah speaks the language of men so that people will understand what is being said. The meaning of before God is that they acted like a servant, who in the presence of his master, disobeys him and thereby shows that he does not fear him. Those who say that Elohim (God) does not refer to the Almighty are speaking nonsense.³²

גחמס. בגזל ועשק וקחת גם הנשים בחזקה

3VIOLENCE. Theft, oppression and taking women against their will.

אומה שאמרו קדמונינו ז"ל כי טעם השחית כל בשר את דרכו שכל חי לא שמר דרך תולדתו ועות הנתיב הנטוע הידוע נכון הוא ומה נכבד דרש שדרשו שהשחיתו במים ודנם השם במים וכאשר מימיהם ממעל ומתחת כן היו המים שהשחיתם בם:

1Our sages are correct in interpreting for all flesh had corrupted their way to mean that all flesh engaged in unnatural and perverted sexual acts. Indeed, how precious is their interpretation to the effect that they corrupted with water³³ 108b. and were punished by God with water. Just as they placed their waters above and below,³⁴ so God punished them by a flood whose waters came from above and below.

אויאמר אלהים לנח קץ כל בשר. הוא הגוף

1AND GOD SAID UNTO NOAH: THE END OF ALL FLESH. All bodies.

בוטעם בא, הגיע קץ אידם:

2[IS COME BEFORE ME.] The time of their calamity has arrived.

גאת הארץ. מן הארץ, וכן כצאתי את העיר (שמות, ט כט) או עם כמו "את יעקב איש וביתו" (שם א א) והנכון בעיני שמלת משחיתם מושכת עצמה ואחרת עמה וכן "אלהים צבאות" (תהלים פ, ח) "כסאך אלהים" (שם מה ז) והוא כן, והנני משחיתם ומשחית את הארץ:

3WITH THE EARTH. Et ha’aretz (with the earth) means from the earth. Similarly, As soon as I am gone out of the city (et ha’ir) (Ex. 9:29). It may also be rendered, with the earth, as in with Jacob (et Yaakov) every man came with his household (Ex. 1:1).³⁵ is usually the sign of the accusative. Thus this clause should be rendered: I will destroy them, the earth. This translation is impossible, hence I.E.’s comment. It appears to me that mashchitam (I will destroy them) stands for two words. Similarly, the word God in O God of hosts (Ps. 80:8) and thy throne in thy throne God (Ps. 45:7).³⁶, etc. Ps. 80:8 reads, Elohim Tzeva’ot (literally, God hosts). It should read, Elohe Tzeva’ot (God of hosts). Hence Elohim is to be read as if written twice, Elohim Elohe Tzeva’ot (God, God of hosts). Similarly kisakha Elohim (Ps. 45:7) is ungrammatical. It must be read, kisakhakha kisse Elohim (Thy throne, God’s throne). The meaning of our verse is: And, behold, I will destroy them and destroy the earth.

אגופר. שם עץ קל הוא על פני מים ואין ריע לו במקרא:

1GOPHER. Gopher is the name of a wood that rides lightly upon the water. It is mentioned nowhere else in Scripture.

בקנים. להיות כל חיה ועוף ובהמה איש ואשתו שהם זכר ונקבה לבדו

2ROOMS. So that each animal, cattle and fowl would be alone with its mate.

גושם תיבה ולא ספינה, כי איננה על צורת אניה ואין לה משוטים:

3[ARK.] The Bible uses the term ark and not ship, for it did not have the shape of a ship nor did it have oars.

דוכפרת אותה. י"א שהיא מגזרת כפרת, והטעם מכסה משיחה וי"א שהכופר כדמות זפת וי"א שיש טיט בארץ מהעפר והוא מדביק ועומד כזפת וי"א שהוא הנקרא בלשון ישמעאל בתמורת הכ"ף בקו"ף והנכון שמלת "וכפרת" מגזרת בכופר:

4AND SHALT PITCH IT. Some say that ve-khafarta (and shalt pitch) comes from the same root as kapporet (cover) (Ex. 25:17), the meaning of and shalt pitch it being you shall cover it by coating it. [PITCH.] Some say that kofer is a pitch-like substance. Others say that a certain clay with pitch-like qualities is found in the ground and is to be identified with the kofer in our verse. Others identify it with a substance similarly called in Arabic while noting that in Arabic it is spelled with a kof rather than a caf. In reality, ve-khafarta (and shalt pitch) is a denominative of kofer.³⁷ does not mean to merely cover (as claimed by the earlier opinion who connected it to kappore t) but to cover with kofer, whatever it is.

המבית. כמו לפנים:

5WITHIN. On the inside.

אוזה אשר תעשה. טעמו וזה השיעור אשר תעשה והנה קומתה עשירית ארכה שתהיה צפה על פני המים ולא יהפכנה הרוח:

1AND THIS IS HOW THOU SHALT MAKE IT. These are the dimensions which you shall make it. Its height was a tenth of its length, so that it would be able to float on the water and not be overturned by the wind.

אצהר. מקום שיכנס ממנו האור והוא מגזרת צהרים והוא נעשה למעלה כמשפט ואחר שהיה למעלה אמה אחת באורך היה ברחב ששית אמה, והנה התיבה כדמות משלש וראשו חד וכן מקצעותיו על כן לא תתהפך והפתח בצד האחד והיה עולה אליו בסלם וידענו כי התיבה גדולה מאד גם יתכן להיות קומת נח גדולה מקומתינו, כי האמה היא כמדתו ויתכן היותה כאשר היא נחלקת על שלש גובה, התחתיים עשר אמות וי"א כי רבים היו והכתוב אחז דרך קצרה:

1A LIGHT. Tzohar (a light) means an opening through which light would enter. It comes from the same root as tzohorayim (noon).³⁸ The opening was made in the usual place, on top of the ark.³⁹ Scripture tells us that the top of the ark was a cubit in length.⁴⁰ applies to the top of the roof of the ark. See Rashi. We gather from this that it was a sixth of a cubit wide.⁴¹ The ark was triangular in shape.⁴² Its top came to a point, and so did its corners. Therefore it did not overturn. The door was on one side⁴³ and was reached by climbing a ladder.⁴⁴ Now, we know that the ark was very large.⁴⁵ Furthermore, it is possible that Noah was much taller than we, for the cubits mentioned with regard to the ark are Noah’s cubits.⁴⁶ It is also possible, since the ark was divided into three stories, that the bottom story was ten cubits high.⁴⁷ Some say that the ark had many stories and that Scripture abridged the number.

בתחתים. תואר השם, וכן שְנִיִם וכן שלשים, והשואלים למה לא אמר ושלישיים עינים להם ולא יראו, הלא יראו, סלה, קשת, גנב, תאר השם, ונגיד ופקיד וחסיד וחכם ונבון תאר השם וכל מלה כפי משקלה ומערכתה ומשקל שלישים כמשק, נגידים חסידים, כי האחד הוא שליש כמו חסיד או יתכן שיו"ד שנים משמשת עצמה ומלת שלישים עמה, אולי תנוח דעת השואלים:

2LOWER, SECOND AND THIRD. These are all adjectives. Those who ask why shelishim (third) is not written selishiyyim have eyes but do not see.⁴⁸ (lower) and sheniyyim (second) are written with a dagesh in the yod; shelishim is not. The question arises, why not? The dagesh forte doubles the letter. Can’t they see that forgiving, archer and thief are adjectives,⁴⁹ (forgiving), kashat (archer) and gannav (thief) follow the paradigm of pattach, kamatz. For a comment on I.E.’s grammatical usage, see Chap. 1, note 33. as are prince, deputy, pious,⁵⁰ (prince), pakid (deputy) and chasid (pious) follow the paradigm of kamatz, chirik. wise⁵¹ (wise) follows the paradigm of kamatz, kamatz. and understanding?⁵² (understanding) follows the paradigm of kamatz, cholam. Nevertheless, each of these words is vocalized according to its own pattern and form. Shelishim (third) follows the paradigm of negidim (princes) and chasidim (pious). This is so because the singular of shelishim is shalish, as the singular of chasidim is chasid.⁵³ belongs to the same group as chasid and nagid and its plural takes their form. Hence shalish follows a different paradigm than does tachat and sheni and this is why it does not have a dagesh in the yod. It is also possible that the dagesh in the yod of sheniyyim (second) also⁵⁴ applies to the yod of shelishim (third).⁵⁵. It is thus to be pronounced shelishiyyim. Perhaps this will satisfy those who raised the question.

אואני. מלת מבול, יש אומרים שהדגש תחת נו"ן מובלע כמו מבוע והוא מגזרת "אבלה נבלה הארץ" (ישעי' כד ד) וי"א שהוא מגזרת בלולה בשמן והיה ראוי להיות על משקל "מסלול" (ישעי' לה ח) וכמוהו "המשור" (שם יו"ד טו) והחולם והשורק מתחלפים

1AND I. Some say that the dagesh in mabbul (flood) is in place of a missing nun,⁵⁶ is nun, bet, lamed. The nun is thus missing. as in the word mabbua (fountain).⁵⁷ (fountain) is nun, bet, ayn. The dagesh is in place of the missing nun. They note that the word mabbul comes from the same root as navelah (fadeth)⁵⁸ means to fade, wither or fall. According to this, mabbul comes from the root nun, bet, lamed and means a destruction. in The earth fainteth and fadeth (navelah) away (Is. 24:4). Others say that mabbul comes from the same root as balul (mingled) in mingled (belulah) with oil,⁵⁹. The word mabbul thus means a mixing or confounding. and that it should have followed the paradigm of maslul (highway) (Is. 35:8).⁶⁰ (highway) is samekh, lamed, lamed. Similarly the word for flood should be mavlul. The word massor (saw) (Is. 10:15)⁶¹ (cf. Is. 15:10) and does not follow the paradigm of maslul. Hence mabbul is similar to massor (Cherez). For alternate interpretations see Weiser and Krinsky. with a shuruk and a cholam⁶² and massor are alike then both should be vocalized either with a cholam or a shuruk. interchanging is analogous.

בוטעם המבול מים דרך קצרה וכן הוא המבול מבול מים, וכן "למן היום הוסדה" (שמות ט יח) שטעמו ולמן היום יום הוסדה:

2[THE FLOOD OF WATERS.] This is an abridged phrase. It should be read as follows: The flood, a flood of waters.⁶³. Ha-mabbul cannot be in the construct with waters because a word with a definite article cannot be in the construct, hence I.E.’s comment. Similarly the meaning of since the day it was founded (Ex. 9:18) is: since the day, the day it was founded.⁶⁴ (the day), which has a definite article, cannot be in the construct with hivvasedah (it was founded).

אוהקימותי את בריתי לאות שהשם נשבע לו שלא ימות הוא ובניו במבול ואם לא נמצא בתחלה מפורש כאשר מצאנו במשנה התורה "נשלחה אנשים לפנינו" (דברים א כב), ומלת והקמותי שאקיים את שבועתי והקרוב אלי שזאת הברית רמז לקשת וטעם ברית הסכמה ודבר שבחרו שנים, והוא מגזרת ברו לכם איש (ש"א י"ז ח) והמלה בסמוך ובמוכרת שוה וכן שְבִת יעקב (תהלים פ"ה, ב) ובנותיו בשבית (במדבר כא כט), וי"א שברית גבול כרות

1BUT I WILL ESTABLISH MY COVENANT. This indicates, although not previously mentioned, that God had sworn earlier to Noah that he and his children would not die in the flood.⁶⁵ means I will keep my promise. Hence a promise was already made. We find a similar instance in Deuteronomy, viz., Let us send men before us, that they may search the land for us (Deut. 1:22).⁶⁶ But I will establish means I will keep my oath. However, it appears to me that the covenant alludes to the covenant that would be made at the time God set the rainbow in the sky.⁶⁷ Covenant means an agreement and a thing which two sides choose. It comes from the same root as beru (choose) in choose (beru) you a man for you (I Sam. 17:8).⁶⁸ (covenant) comes from the root bet, resh, resh, meaning to choose. The word for covenant (brit) has this form and vocalization both in the absolute and in the construct. We find the same thing with the word shevit (captivity). We thus read, Thou hast turned the captivity of Jacob (shevit Yaakov) (Ps. 85:2), and And his daughters into captivity (ba-shevit) (Num. 21:29). Others say that a brit (covenant) is a cut boundary.⁶⁹ is an agreement with conditions (boundaries) which cannot be violated. Brit has the letters bet, resh, tav. These letters can be rearranged bet, tav, resh, meaning to cut (see Gen. 15:10) (Weiser). Others say it comes from bara (to cut), the tav taking the place of the ale f (Cherez). According to this opinion brit comes from the word cut and not from choose.

אואחר שאמר שנים ביאר שיהי' זכר ונקבה ואחר שאמר כלל מכל החי מכל בשר, פרט אח"כ מהעוף למינהו, מן הבהמה למינה, ומכל רמש שהוא על האדמה, זה כלל לחיות השדה, וכן קטן וגדול שהוא נולד מזכר ונקבה, ויצאו כל הנולדים בלי התחברות שנים, כן חיות המים שגם הדג יקרא בשר והעד שאמר משה "ואתה אמרת בשר אתן להם, הצאן ובקר וגו', אם את כל דגי הים" (במדבר יא, כא וכב),

1[TWO OF EVERY SORT.] After stating two, Scripture goes on to explain that this refers to male and female.⁷⁰ can be taken to mean any two of every sort, two males or two females. After stating generally, And of every living thing of all flesh, the Bible then explains that this refers to Of the fowl after their kind, and of the cattle after their kind, of every creeping thing of the ground after its kind (v. 20). This includes⁷¹ because the particulars include only land animals. all animals of the field and all large and small animals that are born via sexual intercourse. It excludes living things not born⁷², that is, animals that couple. by coupling, and marine animals. Fish are excluded although they are considered “flesh.”⁷³ would apply to them. However, since the Bible goes on to say, of every creeping thing of the ground, fish are excluded. Proof of this can be seen in the words of Moses: and yet Thou hast said, I will give them flesh, that they may eat a whole month. If flocks and herds be slain for them…or if all the fish of the sea be gathered for them, will they suffice them (Num. 11:21,22).

בומלת תביא אל התיבה, מצוה על נח שלא יעזבם רק יביאם עמו להחיות זרע כל מין

2[SHALT THOU BRING INTO THE ARK.] This is a command to Noah not to desert these creatures but to bring them into the ark with him in order to preserve the seed of each species.

אומלת יבאו אליך, שהם יבאו מעצמם, ולא ייגע לבקש אותם באיים ולצוד כל מיני העוף, וצוה שיתקן מיני מאכל לכל, ותועי רוח ישאלו מה אכל כל עוף דורס, וכל חיה כמו האריה שלא יחיה כי אם מבשר, וזאת איננה שאלה, כי מי שלא ימצא בשר יאכל העשב ופרי העץ כאשר ירעב, וכן דרש שיש בבהמות גדול והוא רועה אלף הרים טוב הוא להשמעת אזנים וכן עוף שיכסה אור השמש בכנפיו יש לו סוד ואיננו כמשמעו והשם צוה אל נח לעשות התיבה ימים רבים קודם בא המבול וכאשר קרבו הימים צוהו השם הנכבד שילך נח הוא וביתו אל התיבה ובעבור צריכת הקרבן צוה השם הנכבד שיקח מן הבהמה הטהורה ומן העוף הטהור, שבעה זכרים ושבעה נקבות:

1[SHALL COME UNTO THEE.] They will come by themselves. Noah therefore did not have to search for them on islands; neither did he have to hunt for all sorts of fowl. God commanded Noah to prepare food for all the animals in the ark. Foolish ones ask, what did birds of prey eat? What did carnivorous animals such as lions who live on meat eat? Their questions are invalid. One who cannot find meat will eat grass or fruit when hungry. The saying found in Rabbinic literature that there exists a large animal that consumes the grazing of one thousand mountains daily is a good story.⁷⁴, Chap. 11. The problem is, where did Noah get food for this beast? I.E. answers that the statement concerning this beast is not to be taken literally. Similarly the tradition concerning a bird that blocks out the sun with its wings has a secret meaning to it and is not to be taken literally.⁷⁵, Chap. 22. God commanded Noah to make the ark many years before the flood. When the flood approached, God the glorious commanded Noah and his family to go to the ark. God the glorious commanded Noah to take seven males and seven females from every clean animal and fowl because they were needed for sacrifices.