Lang: he;
Title: בראשית פרק ו;
Content:
(א) וַיְהִי כִּי הֵחֵל הָאָדָם לָרֹב עַל פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם.
(ב) וַיִּרְאוּ בְנֵי הָאֱלֹהִים אֶת בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ.
(ג) וַיֹּאמֶר י״י לֹא יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה.
(ד) הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם.
(ה) וַיַּרְא י״י כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכׇל יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כׇּל הַיּוֹם.
(ו) וַיִּנָּחֶם י״י כִּי עָשָׂה אֶת הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל לִבּוֹ.
(ז) וַיֹּאמֶר י״י אֶמְחֶה אֶת הָאָדָם אֲשֶׁר בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד בְּהֵמָה עַד רֶמֶשׂ וְעַד עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם.
(ח) וְנֹחַ מָצָא חֵן בְּעֵינֵי י״י.
(ט) אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים הָיָה בְּדֹרֹתָיו אֶת הָאֱלֹהִים הִתְהַלֶּךְ נֹחַ.
(י) וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת שֵׁם אֶת חָם וְאֶת יָפֶת.
(יא) וַתִּשָּׁחֵת הָאָרֶץ לִפְנֵי הָאֱלֹהִים וַתִּמָּלֵא הָאָרֶץ חָמָס.
(יב) וַיַּרְא אֱלֹהִים אֶת הָאָרֶץ וְהִנֵּה נִשְׁחָתָה כִּי הִשְׁחִית כׇּל בָּשָׂר אֶת דַּרְכּוֹ עַל הָאָרֶץ.
(יג) וַיֹּאמֶר אֱלֹהִים לְנֹחַ קֵץ כׇּל בָּשָׂר בָּא לְפָנַי כִּי מָלְאָה הָאָרֶץ חָמָס מִפְּנֵיהֶם וְהִנְנִי מַשְׁחִיתָם אֶת הָאָרֶץ.
(יד) עֲשֵׂה לְךָ תֵּבַת עֲצֵי גֹפֶר קִנִּים תַּעֲשֶׂה אֶת הַתֵּבָה וְכָפַרְתָּ אֹתָהּ מִבַּיִת וּמִחוּץ בַּכֹּפֶר.
(טו) וְזֶה אֲשֶׁר תַּעֲשֶׂה אֹתָהּ שְׁלֹשׁ מֵאוֹת אַמָּה אֹרֶךְ הַתֵּבָה חֲמִשִּׁים אַמָּה רׇחְבָּהּ וּשְׁלֹשִׁים אַמָּה קוֹמָתָהּ.
(טז) צֹהַר תַּעֲשֶׂה לַתֵּבָה וְאֶל אַמָּה תְּכַלֶּנָּה מִלְמַעְלָה וּפֶתַח הַתֵּבָה בְּצִדָּהּ תָּשִׂים תַּחְתִּיִּם שְׁנִיִּם וּשְׁלִשִׁים תַּעֲשֶׂהָ.
(יז) וַאֲנִי הִנְנִי מֵבִיא אֶת הַמַּבּוּל מַיִם עַל הָאָרֶץ לְשַׁחֵת כׇּל בָּשָׂר אֲשֶׁר בּוֹ רוּחַ חַיִּים מִתַּחַת הַשָּׁמָיִם כֹּל אֲשֶׁר בָּאָרֶץ יִגְוָע.
(יח) וַהֲקִמֹתִי אֶת בְּרִיתִי אִתָּךְ וּבָאתָ אֶל הַתֵּבָה אַתָּה וּבָנֶיךָ וְאִשְׁתְּךָ וּנְשֵׁי בָנֶיךָ אִתָּךְ.
(יט) וּמִכׇּל הָחַי מִכׇּל בָּשָׂר שְׁנַיִם מִכֹּל תָּבִיא אֶל הַתֵּבָה לְהַחֲיֹת אִתָּךְ זָכָר וּנְקֵבָה יִהְיוּ.
(כ) מֵהָעוֹף לְמִינֵהוּ וּמִן הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת.
(כא) וְאַתָּה קַח לְךָ מִכׇּל מַאֲכָל אֲשֶׁר יֵאָכֵל וְאָסַפְתָּ אֵלֶיךָ וְהָיָה לְךָ וְלָהֶם לְאׇכְלָה.
(כב) וַיַּעַשׂ נֹחַ כְּכֹל אֲשֶׁר צִוָּה אֹתוֹ אֱלֹהִים כֵּן עָשָׂה.
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Lang: en;
Title: Bereshit 6;
Content:
(1) When men began to multiply on the face of the earth and daughters were born to them,
(2) the sons of Godsons of God | בְּנֵי הָאֱלֹהִים – Commentators debate whether the term refers to: angels, as per the phrase's usage in Iyyov 1:6 (Pirkei DeRabbi Eliezer), the powerful men of society, (Onkelos and Rashi, understanding "אֱלֹהִים" to refer to secular leaders, as per the word's usage in Shemot 4:16, 22:7), the "godly" line of Shet (Ramban and Abarbanel) or to the descendants of Kayin, called "בְּנֵי הָאֱלֹהִים" due to the fear they instilled in others (Shadal). For discussion of both the group's identity and the import of the story, see Sons of God. saw that the daughters of mandaughters of man | בְּנוֹת הָאָדָם – Commentators dispute who is referred to by this term, in line with their different understandings of the phrase "sons of God". It may refer to mortal women, in contrast to the angelic "sons of God" (Pirkai deRabbi Eliezer), women born to the masses without any particular stature, in contrast to the elite "sons of God" (Onkelos and Rashi), to the line of Kayin (Ramban, Abarbanel) or to the line of Shet (Shadal). See above note. were beautiful, and they took for themselves wives from whomever they chose.
(3) Hashem said, "My spirit will not residewill not reside | לֹא יָדוֹן – See Ibn Ezra, Radak, and Ramban, relating the word to the noun "נדן", meaning "sheath". The verse might mean that due to man's misdeeds, and his tendency towards the physical, Hashem no longer wants His spirit to stay in its sheath, the body of man, forever. Alternatively: "will not fight" (Rashi and R"Y Kimchi, relating the word to the noun "מדון", meaning "strife" or "contention"). If so, Hashem might be saying that He no longer wants the spirit which He infused into man to be in a constant battle with man's physical side. Or: "will not judge" (R"Y Bekhor Shor, relating "יָדוֹן" to the root "דין", to judge). Hashem, then, is declaring that He will not judge man strictly, for he is but flesh. in man forever, as he, too, is flesh; let his days be one hundred and twenty years."his days will be… | וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה – Commentators understand this phrase in one of two ways, likely related to the dispute regarding the meaning of "לֹא יָדוֹן רוּחִי בָאָדָם", discussed above. Hashem might be reducing man's life span to 120 years, or giving mankind a reprieve of 120 years before bringing upon them destruction.
(4) The giantsthe giants | הַנְּפִלִים – See Bemidbar 13:33 which equates "הַנְּפִילִים" with "בְּנֵי עֲנָק" (giants). The word "נְפִילִים" might stem from the root "נפל" (to fall) and refer to the fallen stature of these beings, assumed by most to be the offspring of the union mentioned. Alternatively, it is related to the root "פלא", as if written: "נפלאים" (wondrous), referring to the wonder their appearance instilled in others (Reconstructed Rashbam, R"Y Bekhor Shor). were on the earth in those days, and also afterwards, when the sons of God came to the daughters of man and they bore them children; they are the mighty ones of old, men of renown.
(5) Hashem saw that the evil of man was great on the earth, and that every designdesign | יֵצֶר – Literally: "form". When associated with the heart and thoughts, it refers to man's intentions and plotting (Shadal, comparing our verse to Yirmeyahu 18:11). Often translated as: "inclination" (see Radak, noting that though man was given both a good and evil inclination, he chose to follow only the latter). of his heart's thoughts was only evil, all day long.
(6) Hashem regretted that He had made man on earth, and He was pained to His heart.to His heart | אֶל לִבּוֹ – See Ibn Ezra. Alternatively: "regarding [man's] heart", meaning that Hashem was upset about the evil inclinations of man (R"Y Bekhor Shor), or: "in His heart", meaning that Hashem grieved in private, not sharing His feelings with a prophet (Ramban).
(7) Hashem said, "I will wipe out the man whom I have created from the face of the earth, from man to animalanimal | בְּהֵמָה – See Radak that here the word is used in its generic sense to refer to all animals, both domesticated and wild. to creeping things to the birds of the heavens, because I regret that I have made them."
(8) But Noach found favor in Hashem's eyes.
(9) These are the descendantsdescendants | תּוֹלְדֹת – The Hebrew word carries a dual connotation, of both descendants and family history. See the note on Bereshit 2:4. of Noach. Noach was a righteous man, faultlessfaultless | תָּמִים – Alternatively: "complete", "without blemish", "perfect" or "wholehearted". It is also possible that the words "צַדִּיק תָּמִים" are connected and the verse reads: "Noach was a completely righteous individual in his generation" (Ramban). in his generation; Noach walked with God.
(10) Noach fathered three sons: Shem, Cham, and Yefet.
(11) The earththe earth | הָאָרֶץ – This likely means: "the inhabitants of the earth" (Radak, Ralbag). was corrupt before God and the earth was filled with wrongdoing.wrongdoing | חָמָס – The word might denote violence, oppression, or outrage. Many commentators assume that the verse refers to the crime of robbery, including the forceful taking of wives mentioned earlier in the chapter.
(12) Hashem saw the earth, and, behold, it was corrupt, for all fleshall flesh | כׇּל בָּשָׂר – See Rashi that the phrase includes animals as well, who, like man, engaged in unnatural sexual acts, consorting with those outside their species. Alternatively, "flesh" refers to man alone, as per the word's usage in Yeshayahu 66:23 (Ramban, Ralbag). had corrupted its way on the earth.
(13) Hashem said to Noach, "The end of all flesh has come before me because the earth is filled with wrongdoing because of them, and I am about to destroydestroy them | מַשְׁחִיתָם – This verb employs the same root, "שחת", as that used to describe the corruption of mankind. The word might literally mean: "go to ruin" and can thus be used to describe both the moral or physical ruin of mankind. them with the earth.with the earth | אֶת הָאָרֶץ – See Onkelos. Alternatively: "from the earth" (Rashi, Ibn Ezra and Radak, pointing to similar usage of the word "אֶת" in Shemot 9:29).
(14) MakeMake | עֲשֵׂה לְךָ – See R"Y Bekhor Shor and Radak on Bereshit 12:1 who maintain that the preposition "לְךָ" is insignificant and adds no extra meaning to the verse. Alternatively: "Make for yourself". an ark of gopher wood.gopher wood | עֲצֵי גֹפֶר – The identity of this wood is debated. Targum Onkelos identifies it with cedar, while more modern translations render it as "cypress", assuming that the Greek for cypress, "kyparissos", is etymologically connected to the similar sounding Hebrew (כפר=גפר). Make the ark with compartmentscompartments | קִנִּים – Elsewhere the root refers to a bird's nest, suggesting that here it means individual cabins or cells for each type of animal. and cover it from within and without with pitch.pitch | בַּכֹּפֶר – See Rashi, pointing to the similar Aramaic "כופרא" (Bavli Shabbat 67a).
(15) This is how you should make it: three hundred cubits will be the ark's length, fifty cubits its width, and thirty cubits its height.
(16) Make a windowwindow | צֹהַר – See Ibn Ezra and Radak, who note that "צֹהַר" refers to an opening through which light could enter, relating it to the noun "צהרים", meaning noon (when the light is at its fullest). Alternatively: "oil", from the noun "יצהר", fresh oil (Reconstructed Rashbam). Cf. Rabbi Levi in Bereshit Rabbah who suggests that it refers to a precious stone which let off light. for the ark and finish itfinish it | תְּכַלֶּנָּה – This verb might refer back to the ark, with Hashem commanding that it should be finished with but a cubit at the top, meaning that the roof was narrow and sloped down (Rashi). Alternatively, it might refer to the window just mentioned, and mean that the window should be positioned within a cubit of the ark's top (R"Y Kara). If so, however, one would have then expected the verb to take a masculine ending. with a cubit at the top, and place an opening for the ark in its side. Make lower, second, and third levels.
(17) As for me,As for me | וַאֲנִי – See Sforno and R. D"Z Hoffmann that Hashem is emphasizing what He is about to do, in contrast to what Noach had been told to do. behold, I am about to bring the Flood,Flood | הַמַּבּוּל – The etymology of the word is debated. It might be related to the root "נבל", related to falling and destruction, to the root "יבל", to flow or bear along, or to "בלל", to mix or confuse. water upon the earth, to destroy all flesh in which there is living breath from under the heavens; all that is on the earth will perish.perish | יִגְוָע – It is not clear how this verb differs in meaning from the verb "למות" (to die). The two words often appear together and may even speak of the same person's death, suggesting that they might refer to different stages of dying. See the discussion in the note on Bereshit 25:8.
(18) But I will establish my covenant with you, and you will come to the ark, you, your sons, your wife, and the wives of your sons with you.
(19) And from all living creatures, from all flesh, two of each you should bring to the ark to keep alive with you; male and female they will be.
(20) From the birds of every kind, from the animals of every kind, from each creeping thing of the ground of every kind, two of each will come to you to keep alive.
(21) And you, taketake | קַח לְךָ – Alternatively: "take for yourself". See the note on verse 14. from every food which may be eaten and gather it to you, and it will serve as food for you and for them."
(22) Noach did so; according to all that God had commanded him, so he did.