Hebrew Torah  - Transliterated & Translated 

Bereishit 11:4
וְנַעֲשֶׂה-לָּנוּ שֵׁם
vena'aseh-lanu shem
so that we can make a name for ourselves.

According to the peshat (plain meaning) of the text, all these people wanted was to settle in one single location on earth in order to stay together. However, they did not find a location other thant he valley of Shinor in which to do this. This is why they wanted to build a city and a tower which could accommondate all of them. The purpose of the tower was to serve as a beacon so thaat people all over the earth would be able to see it and to orient themselves by means of it. They themselves would all live in a single city. This is the reason the Torah quoted them as saying "lest we will scatter. This is why G-d punished them by scattering them to teach them that they had contravened His commandment to fill the earth with their presence (v9:1). Yeshayahu 45:18 pointed out that G-d had made the earth in order for it to be settled by mankind.

From an homiletical point of view the operative clause in the verse are the words "let us make a name for 'ourselves.'" This is an oblique reference to idolatry. The word שם (shem) "name here and the same word in Shemot 23:13 "and you must not mention the name (שם) of any other deity," mean the same thing. We also have a Midraschic comment in Midrash Tehillim 1, that the word הבה (havah), introduces an evil thought, an evil intention as it does in Shoftim 20:7 "come up with a plan here and now!" Furthermore, we have a tradition that the word עיר "city" is reference to a deity as we find in Dani'el 4:10 that the words עיר וקדיש (ir vekadish) refer to a destructive angel (ha-satan or similar). According to one Midrash on the Ten Commandments, these people proposed to take spades planning to invade heaven to flood it and drain it in order to ensure that another deluge could not originate from that source. They wanted to take large chunks of heaven and to engage in war with the King of the heavens. The Tower had seventy steps in an easterly direction and seventhy steps in a westerly direction on its opposite side. G-d descended those seventy steps accompanied by seventy angels and He confused their language and their dialects. Thus far that Midrash.

In Bereishit Rabbah 38:6 it writes that these people said, "we do not agree that G-d should have exlusive right to heaven whereas we have only been assigned earth. Let us make war against Him."

Looking at this story from a rational point of view, the words "and let us make a name for ourselves," must be understood as follows: The people of that generation were very advanced in matters of philosophy and even technology. However, they used their intelligence in a sinful manner. They constructed the city and Tower to protect themselves against a deluge of fire (seeing tht G-d had promosed not to again bring a deluge of water). This is what the word "war" in the Midrash refers to. They prepared to contend with the heavenly forces, such as angels, against the will of HASHEM. They tried to isolate and tame the power of fire in order to neutralise its deadly effect so that it could not engulf their city.

There was another reason which motivated them. They had been witness to the fact that G-d had decreed death on Adam, while they perceived themseles as physically powerful and enjoying a much longer life span than the 120 years G-d appeared to have decreed. They thought that they were all powerful (G-d Himself in v6 questioned whether their power should not be curtailed). They planned to scale heaven wie alive and well in order to overcome the impediment to this imposed pon them by their mortality. Their principal aim was to overcome the decree issued against Adam which made all of them mortal also. all of their planning in building the Tower was designed to achieve immmortality. The reaon G-d had to scatter them was because they planned to nullify His world order. The Torah has worded its report in such a way that it did not spell out these people's evil intent in detail. Whereas the Torah revealed the sin of the generation of the deluge, it did not spell out the sin of the generation of the Tower.

The Torah did want us to know that basically, their sin was of the same category as that of the first man. This is why the Torah refers to the people in this paragraph as בני האדם (ben ha'Adam) "Adam's sons", to hint that what they did paralleled what Adam had done.  The extra letter ה (heh) before the word אדם (adam) stresses that they behaved not like ordinary human beings but like the first human being, Adam (as opposed to 5:1 where the Torah describes "this is the Book of the generations of man," without the letter ה in front of the word אדם.

The words "ben ha'Adam" are a hint that these people were like the first human being and the Torah had indicated that the people of the deluge had sinned by denying that there is something higher than the emanation "Keter", which had led to their destruction in the "lower universe." The word שם (shem - name) in this instance is reference to the highest emanation "Keter". They were under the mistaken impression that that emanation is the absolute highest level of heaven, i.e. celestial force which exists. The Attribute of Justice, even when in a dominant role, is always accompanied by some aspect of the Attribute of Mercy as represented by שם the Ineffable Name YKVK. In the case of the deluge, the principle of midah keneged midah (measure for measure) operated in such a away that as punishment for that generation's refusal to recognize anything beyond the emanation שם=כתר, they experienced the full impact of the unrelieved Attribute of Justice so that even the earth they had lived on was destroyed. The earth had been the creation of the Attribute of Justice, i.e. אלוקים (ELOKIM). The Attribute of Mercy, i.e. השם (HASHEM), had been "co-opted" only at the time when the Torah reported the creation of Adam (2:4) as a functioning human being.

Basically, man had tried to separate the role of the Attribute of אלוקים from the role of the Attribute of שם, or YKVK. G-d demonstrated to them that such an attempt if successful spells disaster both for them and for the earth they lived on. They had wanted only "nature," as represented by the Attribute of אלוקים.

It is quite possible that prior to the deluge such considerations had not had a philosophical basis, had been mostly based on an emotional resentment of authority from an extra-terrestrial force. At this time, it had been developed to a philosophy by highly intelligent people, people who had already learned of the value of co-operation, unity, working towards a common goal. This was why their newly developed approach was so dangerous.

G-d scattered them, i.e. separated them from their unity all over the globe as retaliation for their attempt to "scatter," i.e. separate His Attributes from one another. They had calculated the precise number of steps needed to ascend to heaven - 70. According to Pirke de Rabbi Eliezer, the number reflects 70 miles, a mile per step. The number may also allude to the 70 representatives of the 70 nations in the celestial spheres. According to tradition, Nevuchadnetzar, who was also from Bavel (though it was renamed Babylon) introduced the golden image of Baal into the remnants of the Holy Temple to symbolize that this philosophy had triumphed. In Yirmeyahu 51:44 the prophet predicts the eventual humiliation of that idol and that of the people who worshiped it. Dani'el 3:1 speaks of a huge gold image Nevuchadnetzar had put up in the valley of Dura in the land of Babylon. this valley may be identical with the valley described here in this chapter where the Torah described these people as וימצאו בקעה (vayimtzeu vik'ah), "they found a valley." All of this is part of the aforementioned hints the Torah provided concerning the sins of that generation.

May HASHEM protect us from committing similar errors.

The confusing of their languages was an example of the principle of the punishment fitting the crime, midah keneged midah (measure for measure). Their sin consisted of the words they spoke, i.e. "they said, 'Let us build a city for ourselves...'" Seeing they had put the power of speech to improper use, their power of speech now became impaired so that they no longer could understand each other.

The descendants of Noach who had numbered seventy at that time, were now divided into seventy nations, each with a distinctive language.

★ There are seventy "princes," i.e. representatives in the celestial spheres who represent these seventy nations before the throne of G-d. They correspond to the respective kings or heads of these nations here on earth. Each one of these seventy celestial "princes" is a part of the nation he represents, unlike Yaakov (Yirmeyahu 10:16) of whom the prophet said "unlike these is the portion of Yaakov, for it is He Who forms all things." Just as the Jewish people do not need intermediaries before G-d but have direct access to Him, so the Hebrew tongue is superior to all the other languages in the world. It is G-d's own language and as such it is as superior to other languages as is G-d Himself to any of the agents He has appointed in this world to do His bidding. It is the duty of Jews to draw the help from celestial sources by means of the Holy Tongue, Hebrew. Unless they are capable of praying in Hebrew their prayer loses in effectiveness.

May HASHEM continue to enlighten us with the Light of His Torah.

-Bachya; Chazal

Bereishit 6:12
וַיַּרְא אלוקים אֶת-הָאָרֶץ וְהִנֵּה נִשְׁחָתָה כִּי-הִשְׁחִית כָּל-בָּשָׂר אֶת-דַּרְכּוֹ עַל-הָאָרֶץ
Vayar Elohim et-ha'aretz vehineh nishchatah ki-hishchit kol-basar et-darko al-ha'aretz
ELOKIM saw the earth, and here it had become corrupt. All flesh had corrupted its way upon the earth.

At this point the Torah reverts to G-d's Name "Elokim" to indicate that the Attribute of Justice enters the picture at this stage. Seeing that the sins of that generation were so great the Attribute of Justice was poised over them.


וְהִנֵּה נִשְׁחָתָה
vehineh nishchatah
and here it had become corrupt.

What precisely did this "corruption" consist of? "All flesh had corrupted its way upon the earth." They were all destroying their own seed. They did not want to prcreate and used sexual union for pleasure only. This is what is meant by Yeshayahu 57:5 "the ones who slaughter their children." Chazal (Niddah 13) comment on this that a preferable reading to this passage would be "they squeezed out their semen before impregnating their wives." Seeing that they had become guilty of destroying semen which becomes a fetus after forty days, they were punished with a deluge which poured rain on them for forty days (based on Pirke de Rabbi Eliezer, Chapter 22).

Actually, the people of that time were guilty of four sins:

1) idolatry
2) sexual licentiousness including incest
3) murder
4) gratuitous violence

The reason for the forty days of rain may be broken down as follows: Thirty days of continuous rain descended because of their idolatry, i.e. they worshiped the sun for thirty days; however seeing the sun's influence on earth commences already five days before it becomes visible to us and it continues for five days after it has ceased to be visible, it was proper that they be punished on account of sun-worship for forty days. Whatever is true of the visible effect of the sun as well as its invisible effect, applies equally to the stars so that in respect of every form of worship of celestial constellations the number forty represented midah keneged midah (measure for measure) "the punishment fitted the crime." Similar considerations apply to the sin of sexual licentiousness and murder as in both instnces the gestation period of the human being was forty days before it became a real fetus. As to the violence, their fourth sin, the number forty is approprite for the duration of the days of rain as the Torah containing this legislation was given to Moshe after he had spent forty days on Mount Sinai.

The sin of corruption did not only include human beings but it had also corrupted the behavior of the animals. This is why Chazal (Sanhedrin 108) explained "the ones who had become guilty of wasting hot semen were punished by a deluge of hot water." This fact is based on the words used at the end of the deluge in v8:1 "and the waters cooled off."


וַתִּשָּׁחֵת הָאָרֶץ לִפְנֵי האלוקים
vatishachet ha'aretz lifnei ha'ELOKIM
the earth had become corrupt in the presence of ELOKIM

This is in reference to idolatry practiced by man. The Torah alluded to the fact that the sins of mankind included both trespasses against G-d as well as trespasses against society. They corrupted religion and they corrupted the basics of procreation. These latter sins also included indiscriminate robbery among the people. The Torah refers to this by writing, "the earth became filled with violence," and the repetition, "for the earth is filled with violence through them." Seeing that the Torah reports G-d's decision to bring on the deluge in connection with the report of the violence it is clear tht this sin weighted most heavily and that the decree to destroy mankind was not sealed until G-d had reviewed the indiscriminated violence on earth (Sanhedrin 108). There is support for this view in two verses in Sefer Yeshayahu. In Yeshayahu 54:14 it reads, You shall keep away from oppression [do not engage in it] and you shall have no fear, and from ruin and it shall not come near you." Teh same prophet had said a few verses earlier, "that this is like the deluge to Me..." (v9). In other words, the prophet, in the Name of G-d, warns the people that the deluge had been due to the violence and oppression practiced by people against each other. The reason that this was the "straw that broke the camel's back," i.e. the most critical sin was that it is a trespass against common sense. If there were no G-d at all, mankind would have to legislate laws controlling violence as otherwise civilisation would collapse of its own. A society which did not even observe such a code of laws could not expect to endure.

The very occurrence of the deluge is proof positive that the universe was a creation and that a Creator presides over it and watches it; it proves tht he same Creator punishes those who are guilty and saves the ones who deserve to be saved such as Noach and his family. It proves further that G-d's supervision is not limited to the celestial spheres but that it extends to our "lower" world also. Just as Adam was the ancestor of all human beings after him, so Noach became the ancestor of all human beings after the deluge. Just as Adam had three sons, Kayin, Hevel, and Shet, so Noach had three sons, Shem, Cham, and Yafet. Just as two of Adam's sons were his mainstay whereas the third one was cursed, so you find that one of Noach's sons was cursed. Just as Adam's third son was the one who became the link to posterity so Noach's third son is the true link to posterity as only the descendants of Shem are the ones who will qualify for resurrection. [According to Rashi, Shem was indeed the third, i.e. the youngest son of Noach.]

May HASHEM continue to enlighten us with the Light of His Torah.

-Bachya; Chazal

Noach Pardes - Noach

Noach Pardes - The Tower of Bavel

Parashat Noach
Bereishit [Gen.] 6:9-11:32

6:9 Eleh toldot Noach Noach ish tzaddik tamim hayah bedorotav et-ha'Elokim hithalech Noach
This is the history of Noach. Noach was a righteous man, flawless in his generation; Noach walked with G-d.

 toldot - history [generations]

The word toldot refers to "happenings"; it is what is described in Mishlei 27:1 as "for you do not know what the day will bring."  This is based on the verse following in which Noach is described as Vayoled Noach (Noach fathered/begot).  These words are read as belonging to what the first verse told us, i.e. the three virtues which Noach practiced as opposed to his peers.  Being a tzaddik, a righteous person, meant not engaging in violent means to gain one's objectives.  The Torah stated in v11 that his generation was guilty of random violence.  His second virtue was that he was tamim (perfect), that he was consistent and thorough in the way he practiced his virtues.

The Torah applies the term tamim to the parah adamah (red heifer), i.e. a cow that was uniformly red hair.  Even two hairs of a different color disqualify such an animal from fulfilling its designated purpose - "an animal which is without blemish" (BaMidbar 19:2).

Mum is a Hebrew term which describes a character defect in human beings.  This is why Torah describes Noach as tamim "free from blemish."


Noach ish tzaddik - Noach was a righteous man

According to the Peshat of the text the reason that Noach's name is mentioned three times in this verse is because of the three levels of perfection he had attained, i.e. he was righteous, perfect, and he walked with G-d.

"The righteous man walks in his integrity; happy are the children who come after him" (Mishlei 20:7).  

Shlomo told us in this verse that a person cannot be considered as righteous (tzaddik) until he has walked in integrity when serving Hashem.  What is this "integrity" which Shlomo talks about here?  It means that one performs G-d's mitzvot because of love and reverence of Him., not because one hopes to benefit by this in the eyes of one's peers and by attaining honor in their eyes.  It is appropriate for man to perform good and kind deeds to the  best of his ability without bragging about them.  In fact, he should endeavor to refrain from even mentioning that he has performed such deeds.  Anyone who does tell about this and claims credit for such good deeds is actually considered as a sinner.  It is the mark of a righteous person who walks in integrity with his G-d that he does not boast about his virtues and the good deeds he has performed.

"The wise in heart will accept the mitzvot, whereas the one who speaks foolishly will be afflicted" (Mishlei 10:8).

What Shlomo meant was that the person who is truly wise gets hold of G-d's mitzvot with his hands and performs them without speaking about this with his lips.  The foolish person is the exact reverse of the wise man.

As to the second half of the verse in Mishlei 20:7 quoted previously, "happy are the children who come after him" Shlomo refers to the ability of parents to confer merits on their children after them.  This is analogous to G-d saying in Shemot 20:6 that "He [G-d] will perform kindness to thousands of generations of descendants of the righteous."  This is applicable in the event that their ancestors performed the mitzvot from a sense of love for G-d, whereas a different statement in Devarim 7:10 in which G-d is portrayed as extending kindness to one thousand generations refers to ancestors who performed G-d's mitzvot only out of a sense of awe and fear of the consequences if they would fail to do so.

In other words, the accumulated merits of the fathers are a source of benefit for their children in the eyes of G-d.

It is possible the opening verses in Parashat Noach are intended to praise Noach in three stages, each stage being superior to the preceding one.  The Torah mentions last that Noach "walked with G-d."  This virtue of walking with G-d is a very great virtue indeed, a virtue which is superior to perfection.  Perfection, on the other hand, is superior to the virtue described as righteous (tzaddik); the Torah states that Noach had attained these three levels of moral achievements progressively until he had qualified for the description et-ha'Elokim hithalech Noach.

6:10 Vayoled Noach shloshah vanim et-Shem et-Cham ve'et-Yafet
Noach fathered three sons, Shem, Cham and Yafet

Shem et-Cham ve'et-Yefet - Shem, Cham and Yafet

Yafet appears to have been the eldest of the three brothers seeing that in 10:21 the Torah states, "brother of Yefet, the elder." 

Cham appears to have been the youngest, as Torah writes in 9:24, "and he realized what had been done to him by his youngest son."

The reason Torah mentions Shem first was because he was the most outstanding of Noach's children. This is why Yafet had to be mentioned only after Shem.

6:11 Vatishachet ha'aretz lifnei ha'Elokim vatimale ha'aretz chamas
The earth was corrupt before G-d, and the earth was filled with violent crime.

vatishachet ha'aretz lifnei ha'Elokim - The earth was corrupt before G-d

This is reference to the idolatry practiced by man.  The Torah alluded to the fact that the sins of mankind included both trespasses against G-d as well as trespasses against society.  They corrupted religion and they corrupted the basics of procreation.  These latter sins also included indiscriminate robbery among the people.  The Torah refers to this by writing vatimale ha'aretz - "and the earth was filled with violent crime"  and the repetition ki-male'ah ha'aretz - "the earth is filled with violent crime" (v13).

The Torah reports G-d's decision to bring on the deluge in connection with the report of the violence, therefore it is clear that this sin weighed most heavily and that the decree to destroy mankind was not sealed until G-d had reviewed the indiscriminate violence on earth (Sanhedrin 108).

Support for this view is found in two verse of Sefer Yeshayahu.  Yeshayahu 54:14 states, "You shall keep away from oppression [do not engage in it] and you shall have no fear, and from ruin and it shall not come near you."  Yeshayahu had said previously (v9), "that this is like the deluge to Me..."  In other words, Yeshayahu [in the name of G-d] warns the people that the deluge had been due to the violence and oppression practiced by people against each other.

The reason why this was the most critical sin was that it is a trespass against common sense.  If there were no G-d at all, mankind would have to legislate laws controlling violence as otherwise civilization would collapse of its own.  A society which did not even observe such a code of laws could not expect to endure.

Just the very occurrence of the deluge is proof positive that the universe was a creation and that a Creator presides over it and watches it; it proves that the same Creator punishes those who are guilty and saves the ones who deserve to be saved such as Noach and his family.  It proves further that G-d's supervision is not limited to the celestial spheres but that it extends to our "lower" world also.  Just as Adam was the ancestor of all mankind after him, so Noach became the ancestor of all mankind after the deluge.

Just as Adam had three sons, Kayin, Hevel, and Shet, so Noach had three sons, Shem, Cham, and Yafet.  Just as two of Adam's sons were his mainstay whereas the third one was cursed, so you find that one of Noach's sons was cursed.  Just as Adam's third son was the one who became the link to posterity, so Noach's third son is the true link to posterity as only the descendants of Shem are the ones who will qualify for resurrection.

6:12 Vayar Elokim et-ha'aretz vehineh nishchatah ki-hishchit kol-basar et-darko al-ha'aretz
 and beheld that it was corrupt, for all flesh had corrupted its way on the earth.

vayar Elokim et-ha'aretz - G-d saw the earth

At this point the Torah reverts to G-d's Name Elokim to indicate that the Attribute of Justice enters the picture at this stage.  Seeing that the sins of that generation were so great the Attribute of Justice was poised over them.


vehineh nishchatah - for all flesh had corrupted

What precisely did this corruption consist of?

"For all flesh had corrupted its way on the earth," they were all destroying their own seed.  They did not want to procreate and used sexual union for pleasure only.  This is what is meant by Yeshayahu 57:5, "the ones who slaughter the children."

Our Sages (Niddah 13) comment on this that they squeezed out their semen before impregnating their wives.  Seeing that they had become guilty of destroying semen which becomes a fetus after forty days, they were punished with a deluge which poured rain on them for forty days (Pirke de Rabbi Eliezer 22).

Actually, the people of that time were guilty of four sins:

• idolatry
• sexual licentiousness - including incest
• murder
• gratuitous violence

The sin of corruption did not only include humans but it had also corrupted the behavior of the animals.  This is why our Sages (Sanhedrin 108) explained, "the ones who had become guilty of wasting hot semen were punished by a deluge of hot water."  This fact is based on the words used at the end of the deluge in 8:1 "vayashoku hamayim" (and the waters cooled off).

6:13 Vayomer Elokim le-Noach ketz kol-basar ba lefanai ki-male'ah ha'aretz chamas mipeneihem vehineni mashchitam et-ha'aretz
G-d said to Noach, "The end of all flesh has come before Me. The earth is filled with violent crime because of them, and so, I will destroy them with the earth.

ketz kol-basar - The end of all flesh

Wherever you find debauchery and idolatry, a general destruction takes place which does not differentiate between the guilty and the innocent. (Rashi)  Nonetheless, Noach was spared.  A tzaddik gamur, a perfectly righteous person, remains invulnerable even at a time when the angel of death receives the power to strike and no longer differentiate between the righteous and the sinful.  But even he must not defy the angel of death.  He should not expose himself to the danger but had best take refuge in his home, just as Yisrael did in Egypt on the night when the firstborn of the Egyptians perished (Shemot 12:22).  That is why G-d shut Noach in the Ark.


Gematria

vayomer Elokim le-Noach ketz kol-basar - G-d said to Noach, "The end of all flesh has come before Me.

The word ketz (end) alludes to the days of the Flood, 190, which is the gematria of ketz: 40 days of rain (7:12), and 150 days of surging water (7:24) (Peirush HaRokeach)


Sod

Whenever a person commits a sin, an angelic Prosecutor is created.  This Prosecutor is called Ketz (End).  It is this angelic being that ultimately punishes each person for his sin; it is not satisfied with anything less.  In order to fulfill it destiny, this Prosecutor must attack its creator and wage battle against him, until it is consumed by this action.  This End cannot be done away with unless the individual responsible for its creation repents completely (Zera Berach, Pt. 1)

6:14 Aseh lecha tevat atzei-gofer kinim ta'aseh et-hatevah vechafarta otah mibayit umichutz bakofer
Make for yourself an ark of cedar wood. Make the ark into compartments and caulk the inside and outside with tar.

G-d told Noach to take trees from the area of the Ararat Mountains. These are in the est of Turkey toward Baghdad (Bereishit Rabbah).  This wood is very strong and water resistant.  In Hebrew it is called gopher wood.  Some say this is balsa wood, which is very light and buoyant (Abarbanel).  G-d also commanded Noach to divide the ark into compartments.  It would be separated into different levels and sections; these, in turn, would be divided into smaller rooms.  In this manner, all the animals would be able to be kept separate.

6:16 Tzohar ta'aseh latevah ve'el amah techalenah milmalah ufetach hatevah betzidah tasim tachtim shni'im ushlishim ta'aseha
Make a skylight for the ark, and finish it to one cubit at the top. Place the opening of the ark in its side. Make a lower deck, a second and a third deck.

The ark's opening had to be left in its side, rather than on top as in the case of other ships; the flood rains would be very heavy, and would swamp the ark if it were open on top.

The was divided into three levels.  The uppermost deck was for Noach and his family, the middle one for the animals, and the bottom deck was for waste (Sanhedrin, Chapter 10)

6:19 Umikol-hachai mikol-basar shenayim mi-kol tavi el-hatevah lehachayot itach zachar unekevah yihyu
From all living things, from all flesh, two of each shall you bring to the ark, to keep them alive with you. They shall be male and female.

G-d told Noach that these animals were not merely to survive, but "to live."  He should take as good care of them as he does of himself.  They would all be needed to replenish the world (RaMBaN).

Noach complained, "How could I ever have the strength to bring together all the animals in the world?"

The angels in charge of each species then descended, and each brought it species to the ark (Pirkei Rabbi Eliezer; Targum Yonatan).



The Covenant

8:20 Vayiven Noach mizbeach l'HASHEM vayikach mikol habehemah hatehorah umikol ha'of hatahor vaya'al olot bamizbeach
Noach built an altar to HASHEM, and took of every [ritually] clean animal and of every [ritually] clean bird, and brought up burnt-offerings on the altar.

After Noach had completed the evacuation of the ark, and had arranged all things in their proper places, he began to think, "Why did G-d command me to bring seven of each kosher (clean) creature into the ark?  If it was only to replenish the world, a single pair would be enough.  G-d's command indicates that He wishes that I offer some of them as a sacrifice (Bereishit Rabbah 34).

He also learned this another way.  At first the kosher animals came just like the others, a single pair.  Then G-d told Noach to bring an additional six pair of each kosher species into the ark.  These Noach was to bring in personally, with his own hands.  Noach deduced that G-d intended that he should bring these additional ones as sacrifices  G-d had therefore commanded him to bring them in with his own hands, that he have a portion in preparing for this important act (RaMBaN)

The Hebrew word for "built" here is וַיִנֶן (vayiven), from the root בנה (banah), meaning "build."  This word can also be associated with the root (byn) בין, meaning "understand."  It would then be related to the word (binah) בינה, "understanding."  The Midrash takes this to be the meaning of vayiven:  "Noach understood an altar." This means that he understood that he should offer sacrifices, for the reason mentioned earlier (Bereishit Rabbah).

9:3 Kol-remes asher hu-chai lachem yihyeh le-ochlah keyerek esev natati lachem et-kol
Every moving creature that lives, shall be yours for food; like the green vegetation [which I gave previously] I have [now] given you everything [for food].

 9:4 Ach-basar benafsho damo lo tochelu
Nevertheless, flesh with its lifeblood, you shall not eat.

The new era spelled the end of the vegetarian diet which had been in force from creation for 1656 years.  Far from calming man's behavior, this diet had been powerless to prevent him from becoming cruel, egoistic, and perverse.  Accordingly, a new orientation was now called for.  It was part of a new method of moral training, which was to permit all of creation to raise itself up, progressively, to holiness.

"The whole universe is like a temple where all sing the glory of G-d (Tehillim 29:9).  At every rung of the ladder extending from the depths of life on earth to the sublimest regions of the spirit, all the elements reach upwards and strive to come ever closer to the holy, Divine source of life and blessing.  Indeed, in nature there exists a hierarchical order which extends right down to inorganic elements, differentiated by the measure of the vitality which they receive from the supreme source of the Divine light.  This sequential connection of the spheres of creation encompasses the mineral, vegetable, animal, and human realms.  The continual rise of each constituent occurs step by step.  Thus, rain falls on the earth, it waters the earth, it helps the seed to germinate.  The seed assimilates and transforms elements in the earth to grow into a plant.  The plant is eaten by animals, and the vegetable element, thanks to this transmigration, reaches a level of existence where the soul begins to shine forth on the purely physical world.  Ultimately, man consumes the flesh of the animals, which becomes part of the man himself.  The animal comes ever closer to the source of light contained in the spiritual soul.  In this way, the different elements of nature ascend to the threshold of the metaphysical world, where the unfettered human soul will rejoin the heavenly sphere of absolute holiness" (Rabbi M. Cordovero)

Seen in this perspective, the authorization for eating meat is a part of the universal uplifting of the spheres of creation to the heights of holiness.   Thus the change in diet, coming at the beginning of a new epoch in human history, is characteristic of profound changes in the physical and moral development of the human race from that time onward.  Although the Torah authorizes eating meat for the reasons given above, it does so only on certain conditions, thus limiting and restricting the allowed practice.

9:9 Va'ani hineni mekim et-beriti itechem ve'et-zar'achem achareichem
Behold, I am making a covenant with you and with your offspring after you.

Gematria:

mekim et-beriti itechem - I am making a covenant with you 

The final letters of these words spell מֵתִים (metim) (the dead).  This is an allusion regarding the Resurrection of the Dead, for G-d has established His covenant to bring them back to life.

9:12 Vayomer Elokim zot ot-habrit asher-ani noten beini uveineichem uvein kol-nefesh chayah asher itchem ledorot olam
G-d said, "This is the sign of the covenant that I pledge between Myself and you, and between every living creature that is with you, for the generations of all time. 

9:13 Et-kashti natati be'anan vehayetah le'ot berit beini uvein ha'aretz
I have set my [rain] bow in the clouds, and it shall be a sign of the covenant between Myself and the earth.

Et-kashti natati be'anan - I have set my bow in the clouds

The stars and celestial phenomena, from the time they were created, were destined to serve as "signs" for man (Bereishit 1:14).  The moon became Yisrael's emblem, the sun symbolized the other nations, the stars were designated as a pledge to Avraham regarding his descendants.  Here the rainbow appears as a sign of the covenant established with Noach for the salvation of mankind.

Why was the rainbow chosen as a symbol of peace between HaShem and mankind?  HaShem said, "When I brought the Mabul (Flood), My bow was drawn against man.  The rainbow resembles a reversed bow, signifying that there shall be no more "arrows from Heaven" sent to destroy humanity (Rashi)

Periodically the rainbow appears in the sky to reassure us that despite our sins, Hashem will not annihilate us.  However, the rainbow is also an ominous reminder that without HaShem's covenant, we too would be judged like Noach's generation.

It is forbidden to stare at the rainbow because HaShem's shechinah appears in it.  However, it is proper to gaze briefly at it and recite a blessing, reminding ourselves that HaShem promised not to bring destruction upon us depsite our sins.  This consideration should serve to evoke in our minds thoughts of teshuvah (repentance).


Et-kashti natati be'anan - I have set my bow in the clouds

The plain meaning of these words is that the rainbow is to serve as a sign just as when Yaakov and Lavan erected a mound (pile of stones) as a monument, i.e. a symbol of their treaty in Bereishit 31:52.  Another example of such a symbol is found when Avraham and Avimelech concluded a treaty in Bereishit 21:30 and Avraham set aside seven sheep to serve as a visible symbol of their treaty, (as testimony that he had dug the well).  Any symbol which is displayed in front to two partners to a treaty or agreement is called אות (sign)."  This is particularly evident when the removal of the foreskin is referred to as the "sign" (אות), of the covenant between G-d and the Jewish people (Bereishit 17:11).  Just as circumcision is the symbol of a special relationship between Avraham and his descendants and G-d, so the rainbow was a symbol of a new relationship between G-d and mankind which would preclude the recurrence of a deluge.

Remember that this sign of the rainbow is not one that is visible on a daily basis whenever there are clouds in the sky as the wording of the Torah might suggest.  The rainbow is also not visible on every rainy day.  However, in a generation which is guilty of sins it appears in order to remind people of G-d's commitment.  During the generation of King Chiskiyahu, a rainbow was never observed; neither was it observed during the generation of Rabbi Shimon bar Yochai.  The reason was that both these people were so righteous that their accumulated merits served as sufficient protection for the people of their respective generations.  It is also reported (in the same section of the Midrash) that in the time of Rabbi Yehoshua ben Levi there never appeared a rianbow in the sky.  Such phenomena explain why the word לדרת (ledorot) in ledorot olam (Bereishit 9:12) "for the generations of all time" is spelled with the respective letters ו (vav) missing.  This was a hint that there would be generations which do not require this sign as reassurance that there would not be another deluge.


Sod

kashti - My bow

A Kabbalistic approach, the word קשּׁתי (kashti) is derived from קשׁה, hard, severe.  It is a reference to the attribute of Justice, the "hard" attribute.  G-d said that it should become the sign of the covenant, i.e. the sign of circumcision.  The Torah very significantly did not say את הקשת נתתי בענן, "the rainbow I have placed in the cloud." in other words "the well-known rainbow."  The reason G-d refers to "My rainbow," is to remind us that the cloud He speaks of is not one of the regular clouds which appear in the sky every day.  He does not speak of the kind of cloud which discharges rain.  G-d speaks of the ענני הכבוד (Ananei HaKavod), Clouds of Glory, such as when we are told in Shemot 16:10 "the Glory of HASHEM appeared in the cloud" (the prelude to Yisrael receiving meat and bread from heaven at the hands of G-d).  The meaning of the words in that verse, kvod HASHEM nir'ah be'anan, "the glory of HASHEM appeared in the cloud." (Shemot 16:10), is "the Attribute of Justice will then become manifest in the cloud."  Also, "as the appearance of the bow which shall be on a rainy day, so was the appearance of the semblance of the Glory of G-d."  The Kabbalists consider that the continuous spectrum of colors in the rainbow reflects the Divine attributes in their nuanced variety.  The Yechezkel 1:28 says, "Like the appearance of the bow that is in the cloud on the day of rain, so was the appearance of the brightness round about; this was the appearance of the likeness of the Glory of HaShem.  And when I saw it, I fell upon my face, and I heard the voice of One that spoke."

And just as the rainbow is a binding-together of a sevenfold radiation, so too is the light emanating from G-d's Presence to be considered the radiance of a sevenfold goodness.  Our daily prayers allude to these seven attributes of the Divine light in Sim Shalom: "Bless us all alike, our Father, with the light of Your countenance, for by the light of Your countenance have You given us, HaShem our G-d, a Torah of life, loving kindness, charity, blessing, mercy, life and peace."

Consequently, the seven colors are in some way the projections of the attributes of Divine love.  Because of this, G-d proclaimed: "At a time when I bring clouds over the earth, the bow will be seen in the clouds.  I shall remember My covenant..." (Bereishit 9:14-15)

9:24 Vayiketz Noach miyeno vayeda et asher-asah lo beno hakatan
Noach awoke from his wine [induced sleep] and he realized what had been done to him by his youngest son.

Cham was the youngest of Noach's sons.  Why then did Noach curse Kenaan, Cham's son instead of Cham?  Actually, there were two reasons why Noach did not curse Cham himself:

• He was not able to curse Cham effectively since G-d had already blessed him as we read in Bereishit 9:1 "G-d blessed Noach and his sons."
• Had Noach cursed Cham he would have only be able to make such a curse apply to his body but not his descendants (seeing that any offspring of Cham which had already been born would not have been included in the curse).  This is why he chose to curse Kenaan who as Cham's firstborn so that even if he were to father a thousand children they would all be included in the curse.  When the verse tells us that Cham's offspring were: Kush, Mitzrayim, and Put, and Kenaan (10:6), in that order which at first glance gives the impression that Kenaan was the youngest of the four, the Torah enumerated these sons after the curse, at a time when Kenaan had already been demoted from his rank as the firstborn.  Proof that Kenaan was indeed Cham's firstborn son is when the Torah said in 9:21 "He (Cham) the father of Kenaan saw his father's nakedness, etc."  If Cham had already had other sons at the time, why would the Torah describe him as the father of Kenaan rather than as the father of his older brothers.  No doubt at the time when this occurred Kenaan was the only son whom Cham had fathered.

9:25 Vayomer arur Kena'an eved avadim yihyeh le'echavHe said, "Cursed is Kenaan. A slave of slaves shall he be to his brothers."

According to the peshat (plain meaning) of the text, Noach made the curse fit the sin of his son.  He who had shamed his father by viewing his nakedness and not only not covering his father's nakedness, but calling in his brothers to show them that spectacle, in other words, making sport of his father, was cursed by becoming an object of derision as a punishment for having made his own father an object of derision.

Shem and Yafet who had covered their father's nakedness and put the blanket on their shoulders in a dignified manner walking backwards, were rewarded by G-d in a manner fitting their sensitive conduct.  Yisrael, the descendants of Shem who later on received the Torah were given the commandment of tzitzit (fringes) on their garments as a form of distinction.  The descendants of Yafet will merit proper burial at the time of the final war before the arrival of the Mashiach, the war between Yisrael and G-d and Magog.  We know from 10:2 that Gomer and Magog are descendants of Yafet.  From this entire episode we can learn that when two people between perform a single commandment, they receive a reward for having performed the entire commandment.  Furthermore, the one who commenced the performance receives a greater reward.  Yechezkel 39:11 states "I will provide a burial ground for Magog."  This is his reward for his conduct vis-a-vis his father Noach although in the war under discussion he attacked Yisrael.  The Torah stresses the difference between the relative merit acquired by Shem and that acquired by Yafet in our episode of covering their father, by not writing "they took the garment," but by writing "Shem and Yafet each took the garment..."  The word ויקח (vayikach) is in the singular.  This is an allusion that Shem made the greater effort of the two.

10:1 Ve'eleh toldot benei Noach Shem Cham vaYefet vayivaledu lahem banim achar hamabul
These are the histories of Noach's sons, Shem, Cham and Yafet. Children were born to them after the Flood.

The reason the Torah spends so much space on the details of the this list of descendants of Cham is to inform us about how many nations were descended from him is to make us aware that Avraham a descendant of Shem, merited to become the father of the Jewish nation.  The Torah hints that the only reason that there was a need for seventy nations in the first place was to ensure that out of these would emerge at least the one nation that G-d has chosen to become special to Him.

10:11 Min-ha'aretz hahi yatza Ashshur vayiven et-Nineveh ve'et-Rechovot ir ve'et-Kelach
Ashshur departed that land, and he built Nineveh, Rechovot Ir and Kalach.

Ashshur was one of the sons of Shem as we are told in v22 that Shem's sons were Elam, Ashshur, Arpachshad Lud and Aram.  Seeing that most of the people alive during the generation of the Tower were descendants of Shem, the Torah mentioned that Ashshur had left that land (the valley including Bavel).  He had not had part in the uprising against G-d that those people were planning (Bereishit Rabbah 37:4).  The words min-ha'aretz hahi mean that Ashshur dissociated himself from these poeple and their land as he realized they were preparing to rebel against G-d.  This also explains Tehillim 83:9 "Also Ashshur made common cause with them," That on this occasion Ashshur was on the side of G-d, the psalmist had to contrast this with a future occasion when also Ashshur joined the forces of evil planning to wipe out the Jewish people.

10:14 Ve'et-Patrusim ve'et-Kasluchim asher yatze'u misham Plishtim ve'et Kaftorim
[Also] the Patrusim, and the Kasluchim, from whom came the Pelishtim and the Kaftorim.

The Torah stresses this in order to tell us that the nation of the Plishtim (Philistines) have their origin in bastardy.  The two above-mentioned nations engaged in wife-swapping and the Plishtim emerged as a result of this incest (Bereishit 37:5).  You will find that all these descendants of Mitzrayim have names which end with the letters ים (sea) an allusion to their evenutal demise in the sea (Pessikta Zutrata).

11:1 Vayehi chol-ha'aretz safah echat udevarim achadim
The whole earth had one language, with conforming words.

In the year 1996 after creation (1764 b.c.e.) a great tragedy occurred.  As mentioned earlier, the Great Flood occurrec in the year 1656 (2107 b.c.e.).  We can see that the Tower of Bavel was built a mere 340 years after the Great Flood.

These people had the audacity to rebel against G-d.  They did not learn a lesson from previous times, from the generation of Enosh and the generation of the flood, who were wiped out for their sins.

The generations following the Great Flood showed little gratitude.  In stead of thanking G-d for allowing them to live, and for making their ancestors survive the flood, they began to rebel against Him.  Even though barely 340 years had passed since the Great Flood, they had forgotten their pain and were sinning once again.  Even though people started sinning right after the Great Flood, the merit of Shem protected them, and G-d gave them a chance.  The numerical value of Shem (שֵׁם) is 340.

Since people lived such long lives in those days, 340 years was considered a short time.  Today, when a person thinks back forty years, it seems like but yesterday.  In those days, the same was true of 340 years.

Furthermore, the effects of the Great Flood was so great that it left much evidence in its wake.  It took many years before the world was restored.

What these people did was based on a basic error.  They knew that the flood had occurred 1656 years after creation, and they became obsessed with the idea that this was a cyclic phenomenon, that G-d would bring a flood every 1656 years.  They tried to figure out a way to escape a future flood.  They would build a very tall structure, which could not be washed away by any flood; then, if G-d ever brought another flood to the world, they would have a safe place to wait it out.

In building the Tower, the people said that they were making it "lest we be scattered on the face of all the land" (11:4).  They were saying, "We shall make ourselves a shelter  so that if another flood comes, we will not be dashed about and scattered all over the land."

These people also used their "one language" to say many things that were disrespectful to G-d.  Their philosophers argued that G-d has no interest in our world.  They claimed that the direction of the world was left to the planets and stars, that it would be beneath G-d to be concerned with mere flesh and blood and to answer eauch one as if He recognizes him.  Much later, Aristotle had a similar opinion, teaching that G-d is only concerned with the astronomical.

Their intent was to place int he heavens an idol holding a sword in its hand, as if it were ready for battle.  This alluded to the fact that they were waging war against G-d, by not accepting His authority.  They assumed that G-d did not direct the lower world; they brazenly proclaimed, "Even though we are rebelling against G-d, He can do us no evil.  We are under the direction of the stars and planets."

When the Tower of Bavel was built, Avraham was 48 years old.  They also showed disrespect for him.  Since he did not yet have any children, they would humiliate him and say, "Look at the eunuch!  He is like a mule that can have no children."

Because of their disrespect for G-d and Avraham, these people became separated from G-d.  The Torah therefore says that "they migrated from the east."  This cannot be speaking of a geographical migration, since the tower was built in Bavel, which is in the east.  (Actually, the word the Torah uses here for "east" is קֶדֶם (kedem), and not the more usual מִזְרַח (mizrach). The word kedem also means "ancient times;" the word therefore alludes to G-d.)  This phrase indicates that these people "migrated" away from G-d. (Bereishit Rabbah)

They sought out a place large enough for all of them to plot together.  They found such a large fertile area in the land of Shinar, in the vicinity of Bavel. (Bereishit Rabbah; Rashi)

This was a major find, because there had never been a place like this.  G-d had recently created it, just for them.  If a person wishes to head in a certain direction, he is given every opportunity from on high.  G-d therefore created a beautiful area, where they would be able to carry out their plans. (Yafeh Taor, p. 231)


The Ten Generations from Noach to Avraham

These short chapters record the ten generations from Noach until Avraham.  The Torah provides this genealogy to teach us that the world was created by G-d, to refute the opinion of some philosophers who say that it always existed.  From these genealogies, we learn that Avraham knew Noach.  He repeated the story of the Flood to his children as he himself had heard it from Noach.  Noach also told Avraham the story of Adam, as he had heard it from his grandparents.  Yitzchak and Yaakov also knew Shem; from him they heard the whole story of the Flood and what had occurred in the ark.  Yaakov told all this to his children.  In this manner, there was a direct tradition, going all the way back to creation. (RaMBaN).

1st Generation: Shem, son of Noach, born 1558 after creation; died in 2158.

2nd Generation: Arpachshad, born two years after the flood in 1658; died in 2096.

3rd Generation: Shelach, born in 1693; died in 2126.

4th Generation: Ever, born in 1723.  He was a great genius, and he founded an academy in which the Patriarchs studied (Yaakov studied there for 14 years). Ever died in 2187.

5th Generation: Peleg, born in 1757; died in 1996, the same year which the builders of the Tower were punished.

6th Generation: Re'u, born in 1787; died in 2026.

7th Generation: Serug, born in 1819; died in 2049

8th Generation: Nachor, born in 1849; died in 1997.

9th Generation: Terach, born in 1878; died in 2083. He invented a method of stamping coins with various figures and inscriptions.  He was also the greatest of the idolatrous priests. (Shalshelet HaKabbalah)

10th Generation: Avraham, born 1948; died in 2123.

32 Vayihi'u yemei-Terach chamesh shanim umatayim shanah vayamot Terach beCharan
The lifetime of Terach was two hundred and five years. Terach died in Charan.

In some Torah scrolls, the word חָרָן (Charan) is written with the letter נ (nun) reversed (the word Charan means anger) and this alludes to the fact that until the time of Avraham, divine anger was directed against the world.  The twenty generations from Adam until Avraham angered G-d, bringing upon themselves the catastrophes of the Great Flood and the separation of nations.  When Avraham came along, the world was improved and much good came about. (Rashi)


Biblical Characters of Parashat Noach

אנוֹשּׁ (Enosh)

(3rd generation) Enosh was born in the year 235 (3526 b.c.e.). Adam, Shet, and Enosh all looked alike. Since Adam was created by G-d, all his features were perfect; he was absolutely handsome. Although Shet and Enosh were born in a natural manner, from a woman, they looked exactly like Adam. This is alluded to in the verse, "And Shet was ALSO born a son, and he named him Enosh" (Bereishit 4:26). The word "also" would normally be superfluous, but it comes to teach us that both Shet and Enosh resembled Adam (in looks and in deeds) (Zohar 1:36, 1:54, 1:56)

Then people became wicked, they began to worship idols. Even Enosh himself became caught up in this error (Yad, Avodat Kochavim). Some say that he did not engage in idolatry until after Adam died (RaMBaN).

Idolatry began as the result of a logical mistake. Enosh said to himself, "G-d created the stars and planets with which to direct the world. Since He placed them in the heavens in a place of honor, we too must respect them. This is the same as the honor we show to a king's ministers. When we honor them, we are actually showing respect for the king himself." None of these people thought that the sun and stars were gods, they were not fools or idiots. But they thought that it was G-d's will that they respect these astronomical bodies. 

Four things changed in the days of Enosh son of Shet, the soil of the hills became hard and non-tillable; corpses began to decompose and smell; people's faces took on a resemblance to those of monkeys; and people became susceptible to harm from demons (Bereishit Rabbah 23:6).

• They lost the handsome appearance of previous generations and began to look like apes. 
• Authority was given to the evil, maleficent Forces to attack them. Until this time, such Forces were afraid of humans, just as a person is afraid of a lion. The world was set up so that man dominated even such entities, but the sin of Enosh's generation caused this to be reversed. 
• Although it had been decreed that man die because of Adam's sin, a human body would then decay in the grave without being attacked by worms. From Enosh's time on, it was decreed that worms and maggots would be able to invade the grave. The Mishnah therefore teaches, "Be extremely humble, for man's hope is the worm" (Avot 4:4; Zera Berach, Part 1). One must be very humble, since it was the pride of Enosh's generation that led to the decree that worms could attack the grave. 
• All the mountains that had been made for man's enjoyment were transformed into rocky crags, which were totally useless. 

Enosh misled the world through his pen, with which he recorded all the forms and shapes of idols. And this is what is meant by "the pen of Enosh" (Yeshayahu 8:1; Zohar 2:192b)

 Zohar, Shemot, Section 2, Page 192b 

We have found in the Book of Enoch (Chanoch) the following: “An only son [Tr. note: Aharon.] will be born unto Him of the White Head, [Tr. note The Supernal Priest] and when they of the asses’ flesh [Tr.note: The mixed multitude, cf Yechezkel 23:20]. shall come, they will mislead him through him who puts pearls into bells of gold without knowing what he does, and an image will be fashioned with a chisel.” What does heret (“chisel”-or more literally “style”) here signify? It alludes to the “style of a man (enosh)” (Yeshayahu 8:1), namely, to the style of the wicked Enosh, the grandchild of Adam (Bereishit 5:6), who corrupted the world by chiseling images and idols with that “style”.

Enosh died in the year 1140 after creation (2621 b.c.e.)


קינן (Keinan)

(4th generation) Keinan was born in the year 325 after creation (3436 b.c.e.).

Alexander the Great explored an island in the Indian Ocean.  There he found a tribe with an extremely feminine appearance.  They subsisted on raw fish which they swallowed alive.  It is said that Keinan is buried on that island.  Keinan was a great genius, knowing all things, even how to dominate the demons.  He was able to figure out that G-d would bring a flood to destroy the world.  All this is found on a monument (on that island) engraved in clear Hebrew script.  It is also written that in his time, the ocean rose and flooded a third of the world (Abarbanel, quoting Josephus).

Keinan died in 1235 (2526 b.c.e.)


מהללאל (Mahalalel)

(5th generation) Mahalalel was born in 395 (3366 b.c.e.).  He died in 1290 (2471 b.c.e.).

Chronology of Sefer Bereishit - Parashat Noach


Year 1536
Decree of flood. G-d warns Noach

Year 1556
Yefet born

Year 1557
Cham born

Year 1558
Shem born

Year 1651
Lemech dies

Year 1656
Metushelach dies seven days before the flood
THE GREAT FLOOD

Year 1657
Noach offers sacrifice
Noach's drunkenness
Kena'an cursed

Year 1658
Arpachshad born

Year 1693
Shelach born

Year 1723
'Ever born

Year 1757
Peleg born

Year 1787
Reu born

Year 1819
Serug born

Year 1849
Nachor born

Year 1878
Terach born

Year 1908
Nimrod born

Year 1938
Nimrod becomes king. Begins 40 year war with Yefet

Year 1948
Avraham born

Year 1949
Nachor II born

Year 1950
Charan born

Year 1951
Avraham recognizes G-d at the age of three

Year 1958
Sarah born

Year 1978
Nimrod defeats Yefet

Year 1996
Peleg dies
TOWER OF BAVEL. World divided into seventy nations
Avraham comprehends G-d
Kedorla'omer rebels against Nimrod
Sedom founded

Year 1997
Nachor dies
Tzoar founded

Year 2003
Avraham goes to Kenaan for the first time

Year 2006
Noach dies

Year 2013
War of four kings
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MeAm Lo'ez; Bachya; Rashi