Lang: he;
Title: פרשת נח;
Content:
פרק ו
(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.
פרק ז
(א) וַיֹּאמֶר י״י לְנֹחַ בֹּא אַתָּה וְכׇל בֵּיתְךָ אֶל הַתֵּבָה כִּי אֹתְךָ רָאִיתִי צַדִּיק לְפָנַי בַּדּוֹר הַזֶּה.
(ב) מִכֹּל הַבְּהֵמָה הַטְּהוֹרָה תִּקַּח לְךָ שִׁבְעָה שִׁבְעָה אִישׁ וְאִשְׁתּוֹ וּמִן הַבְּהֵמָה אֲשֶׁר לֹא טְהֹרָה הִוא שְׁנַיִם אִישׁ וְאִשְׁתּוֹ.
(ג) גַּם מֵעוֹף הַשָּׁמַיִם שִׁבְעָה שִׁבְעָה זָכָר וּנְקֵבָה לְחַיּוֹת זֶרַע עַל פְּנֵי כׇל הָאָרֶץ.
(ד) כִּי לְיָמִים עוֹד שִׁבְעָה אָנֹכִי מַמְטִיר עַל הָאָרֶץ אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה וּמָחִיתִי אֶת כׇּל הַיְקוּם אֲשֶׁר עָשִׂיתִי מֵעַל פְּנֵי הָאֲדָמָה.
(ה) וַיַּעַשׂ נֹחַ כְּכֹל אֲשֶׁר צִוָּהוּ י״י.
(ו) וְנֹחַ בֶּן שֵׁשׁ מֵאוֹת שָׁנָה וְהַמַּבּוּל הָיָה מַיִם עַל הָאָרֶץ.
(ז) וַיָּבֹא נֹחַ וּבָנָיו וְאִשְׁתּוֹ וּנְשֵׁי בָנָיו אִתּוֹ אֶל הַתֵּבָה מִפְּנֵי מֵי הַמַּבּוּל.
(ח) מִן הַבְּהֵמָה הַטְּהוֹרָה וּמִן הַבְּהֵמָה אֲשֶׁר אֵינֶנָּה טְהֹרָה וּמִן הָעוֹף וְכֹל אֲשֶׁר רֹמֵשׂ עַל הָאֲדָמָה.
(ט) שְׁנַיִם שְׁנַיִם בָּאוּ אֶל נֹחַ אֶל הַתֵּבָה זָכָר וּנְקֵבָה כַּאֲשֶׁר צִוָּה אֱלֹהִים אֶת נֹחַ.
(י) וַיְהִי לְשִׁבְעַת הַיָּמִים וּמֵי הַמַּבּוּל הָיוּ עַל הָאָרֶץ.
(יא) בִּשְׁנַת שֵׁשׁ מֵאוֹת שָׁנָה לְחַיֵּי נֹחַ בַּחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה עָשָׂר יוֹם לַחֹדֶשׁ בַּיּוֹם הַזֶּה נִבְקְעוּ כׇּל מַעְיְנֹתבספרי ספרד ואשכנז: מַעְיְנוֹת. תְּהוֹם רַבָּה וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ.
(יב) וַיְהִי הַגֶּשֶׁם עַל הָאָרֶץ אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה.
(יג) בְּעֶצֶם הַיּוֹם הַזֶּה בָּא נֹחַ וְשֵׁם וְחָם וָיֶפֶת בְּנֵי נֹחַ וְאֵשֶׁת נֹחַ וּשְׁלֹשֶׁת נְשֵׁי בָנָיו אִתָּם אֶל הַתֵּבָה.
(יד) הֵמָּה וְכׇל הַחַיָּה לְמִינָהּ וְכׇל הַבְּהֵמָה לְמִינָהּ וְכׇל הָרֶמֶשׂ הָרֹמֵשׂ עַל הָאָרֶץ לְמִינֵהוּ וְכׇל הָעוֹף לְמִינֵהוּ כֹּל צִפּוֹר כׇּל כָּנָף.
(טו) וַיָּבֹאוּ אֶל נֹחַ אֶל הַתֵּבָה שְׁנַיִם שְׁנַיִם מִכׇּל הַבָּשָׂר אֲשֶׁר בּוֹ רוּחַ חַיִּים.
(טז) וְהַבָּאִים זָכָר וּנְקֵבָה מִכׇּל בָּשָׂר בָּאוּ כַּאֲשֶׁר צִוָּה אֹתוֹ אֱלֹהִים וַיִּסְגֹּר י״י בַּעֲדוֹ.
(יז) וַיְהִי הַמַּבּוּל אַרְבָּעִים יוֹם עַל הָאָרֶץ וַיִּרְבּוּ הַמַּיִם וַיִּשְׂאוּ אֶת הַתֵּבָה וַתָּרׇם מֵעַל הָאָרֶץ.
(יח) וַיִּגְבְּרוּ הַמַּיִם וַיִּרְבּוּ מְאֹד עַל הָאָרֶץ וַתֵּלֶךְ הַתֵּבָה עַל פְּנֵי הַמָּיִם.
(יט) וְהַמַּיִם גָּבְרוּ מְאֹד מְאֹד עַל הָאָרֶץ וַיְכֻסּוּ כׇּל הֶהָרִים הַגְּבֹהִים אֲשֶׁר תַּחַת כׇּל הַשָּׁמָיִם.
(כ) חֲמֵשׁ עֶשְׂרֵה אַמָּה מִלְמַעְלָה גָּבְרוּ הַמָּיִם וַיְכֻסּוּ הֶהָרִים.
(כא) וַיִּגְוַע כׇּל בָּשָׂר הָרֹמֵשׂ עַל הָאָרֶץ בָּעוֹף וּבַבְּהֵמָה וּבַחַיָּה וּבְכׇל הַשֶּׁרֶץ הַשֹּׁרֵץ עַל הָאָרֶץ וְכֹל הָאָדָם.
(כב) כֹּל אֲשֶׁר נִשְׁמַת רוּחַ חַיִּים בְּאַפָּיו מִכֹּל אֲשֶׁר בֶּחָרָבָה מֵתוּ.
(כג) וַיִּמַח אֶת כׇּל הַיְקוּם אֲשֶׁר עַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד בְּהֵמָה עַד רֶמֶשׂ וְעַד עוֹף הַשָּׁמַיִם וַיִּמָּחוּ מִן הָאָרֶץ וַיִּשָּׁאֶר אַךְ נֹחַ וַאֲשֶׁר אִתּוֹ בַּתֵּבָה.
(כד) וַיִּגְבְּרוּ הַמַּיִם עַל הָאָרֶץ חֲמִשִּׁים וּמְאַת יוֹם.
פרק ח
(א) וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ וְאֵת כׇּל הַחַיָּה וְאֶת כׇּל הַבְּהֵמָה אֲשֶׁר אִתּוֹ בַּתֵּבָה וַיַּעֲבֵר אֱלֹהִים רוּחַ עַל הָאָרֶץ וַיָּשֹׁכּוּ הַמָּיִם.
(ב) וַיִּסָּכְרוּ מַעְיְנֹת תְּהוֹם וַאֲרֻבֹּת הַשָּׁמָיִם וַיִּכָּלֵא הַגֶּשֶׁם מִן הַשָּׁמָיִם.
(ג) וַיָּשֻׁבוּ הַמַּיִם מֵעַל הָאָרֶץ הָלוֹךְ וָשׁוֹב וַיַּחְסְרוּ הַמַּיִם מִקְצֵה חֲמִשִּׁים וּמְאַת יוֹם.
(ד) וַתָּנַח הַתֵּבָה בַּחֹדֶשׁ הַשְּׁבִיעִי בְּשִׁבְעָה עָשָׂר יוֹם לַחֹדֶשׁ עַל הָרֵי אֲרָרָט.
(ה) וְהַמַּיִם הָיוּ הָלוֹךְ וְחָסוֹר עַד הַחֹדֶשׁ הָעֲשִׂירִי בָּעֲשִׂירִי בְּאֶחָד לַחֹדֶשׁ נִרְאוּ רָאשֵׁי הֶהָרִים.
(ו) וַיְהִי מִקֵּץ אַרְבָּעִים יוֹם וַיִּפְתַּח נֹחַ אֶת חַלּוֹן הַתֵּבָה אֲשֶׁר עָשָׂה.
(ז) וַיְשַׁלַּח אֶת הָעֹרֵב וַיֵּצֵא יָצוֹא וָשׁוֹב עַד יְבֹשֶׁת הַמַּיִם מֵעַל הָאָרֶץ.
(ח) וַיְשַׁלַּח אֶת הַיּוֹנָה מֵאִתּוֹ לִרְאוֹת הֲקַלּוּ הַמַּיִם מֵעַל פְּנֵי הָאֲדָמָה.
(ט) וְלֹא מָצְאָה הַיּוֹנָה מָנוֹחַ לְכַף רַגְלָהּ וַתָּשׇׁב אֵלָיו אֶל הַתֵּבָה כִּי מַיִם עַל פְּנֵי כׇל הָאָרֶץ וַיִּשְׁלַח יָדוֹ וַיִּקָּחֶהָ וַיָּבֵא אֹתָהּ אֵלָיו אֶל הַתֵּבָה.
(י) וַיָּחֶל עוֹד שִׁבְעַת יָמִים אֲחֵרִים וַיֹּסֶף שַׁלַּח אֶת הַיּוֹנָה מִן הַתֵּבָה.
(יא) וַתָּבֹא אֵלָיו הַיּוֹנָה לְעֵת עֶרֶב וְהִנֵּה עֲלֵה זַיִת טָרָף בְּפִיהָ וַיֵּדַע נֹחַ כִּי קַלּוּ הַמַּיִם מֵעַל הָאָרֶץ.
(יב) וַיִּיָּחֶל עוֹד שִׁבְעַת יָמִים אֲחֵרִים וַיְשַׁלַּח אֶת הַיּוֹנָה וְלֹא יָסְפָה שׁוּב אֵלָיו עוֹד.
(יג) וַיְהִי בְּאַחַת וְשֵׁשׁ מֵאוֹת שָׁנָה בָּרִאשׁוֹן בְּאֶחָד לַחֹדֶשׁ חָרְבוּ הַמַּיִם מֵעַל הָאָרֶץ וַיָּסַר נֹחַ אֶת מִכְסֵה הַתֵּבָה וַיַּרְא וְהִנֵּה חָרְבוּ פְּנֵי הָאֲדָמָה.
(יד) וּבַחֹדֶשׁ הַשֵּׁנִי בְּשִׁבְעָה וְעֶשְׂרִים יוֹם לַחֹדֶשׁ יָבְשָׁה הָאָרֶץ.
(טו) וַיְדַבֵּר אֱלֹהִים אֶל נֹחַ לֵאמֹר.
(טז) צֵא מִן הַתֵּבָה אַתָּה וְאִשְׁתְּךָ וּבָנֶיךָ וּנְשֵׁי בָנֶיךָ אִתָּךְ.
(יז) כׇּל הַחַיָּה אֲשֶׁר אִתְּךָ מִכׇּל בָּשָׂר בָּעוֹף וּבַבְּהֵמָה וּבְכׇל הָרֶמֶשׂ הָרֹמֵשׂ עַל הָאָרֶץ [הַיְצֵא] (הוצא) אִתָּךְ וְשָׁרְצוּ בָאָרֶץ וּפָרוּ וְרָבוּ עַל הָאָרֶץ.
(יח) וַיֵּצֵא נֹחַ וּבָנָיו וְאִשְׁתּוֹ וּנְשֵׁי בָנָיו אִתּוֹ.
(יט) כׇּל הַחַיָּה כׇּל הָרֶמֶשׂ וְכׇל הָעוֹף כֹּל רוֹמֵשׂ עַל הָאָרֶץ לְמִשְׁפְּחֹתֵיהֶם יָצְאוּ מִן הַתֵּבָה.
(כ) וַיִּבֶן נֹחַ מִזְבֵּחַ לַי״י וַיִּקַּח מִכֹּל הַבְּהֵמָה הַטְּהֹרָה וּמִכֹּל הָעוֹף הַטָּהוֹר וַיַּעַל עֹלֹת בַּמִּזְבֵּחַ.
(כא) וַיָּרַח י״י אֶת רֵיחַ הַנִּיחֹחַ וַיֹּאמֶר י״י אֶל לִבּוֹ לֹא אֹסִף לְקַלֵּל עוֹד אֶת הָאֲדָמָה בַּעֲבוּר הָאָדָם כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו וְלֹא אֹסִף עוֹד לְהַכּוֹת אֶת כׇּל חַי כַּאֲשֶׁר עָשִׂיתִי.
(כב) עֹד כׇּל יְמֵי הָאָרֶץ זֶרַע וְקָצִיר וְקֹר וָחֹם וְקַיִץ וָחֹרֶף וְיוֹם וָלַיְלָה לֹא יִשְׁבֹּתוּ.
פרק ט
(א) וַיְבָרֶךְ אֱלֹהִים אֶת נֹחַ וְאֶת בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת הָאָרֶץ.
(ב) וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה עַל כׇּל חַיַּת הָאָרֶץ וְעַל כׇּל עוֹף הַשָּׁמָיִם בְּכֹל אֲשֶׁר תִּרְמֹשׂ הָאֲדָמָה וּבְכׇל דְּגֵי הַיָּם בְּיֶדְכֶם נִתָּנוּ.
(ג) כׇּל רֶמֶשׂ אֲשֶׁר הוּא חַי לָכֶם יִהְיֶה לְאׇכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת כֹּל.
(ד) אַךְ בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ.
(ה) וְאַךְ אֶת דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ מִיַּד כׇּל חַיָּה אֶדְרְשֶׁנּוּ וּמִיַּד הָאָדָם מִיַּד אִישׁ אָחִיו אֶדְרֹשׁ אֶת נֶפֶשׁ הָאָדָם.
(ו) שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם.
(ז) וְאַתֶּם פְּרוּ וּרְבוּ שִׁרְצוּ בָאָרֶץ וּרְבוּ בָהּ.
(ח) וַיֹּאמֶר אֱלֹהִים אֶל נֹחַ וְאֶל בָּנָיו אִתּוֹ לֵאמֹר.
(ט) וַאֲנִי הִנְנִי מֵקִים אֶת בְּרִיתִי אִתְּכֶם וְאֶת זַרְעֲכֶם אַחֲרֵיכֶם.
(י) וְאֵת כׇּל נֶפֶשׁ הַחַיָּה אֲשֶׁר אִתְּכֶם בָּעוֹף בַּבְּהֵמָה וּבְכׇל חַיַּת הָאָרֶץ אִתְּכֶם מִכֹּל יֹצְאֵי הַתֵּבָה לְכֹל חַיַּת הָאָרֶץ.
(יא) וַהֲקִמֹתִי אֶת בְּרִיתִי אִתְּכֶם וְלֹא יִכָּרֵת כׇּל בָּשָׂר עוֹד מִמֵּי הַמַּבּוּל וְלֹא יִהְיֶה עוֹד מַבּוּל לְשַׁחֵת הָאָרֶץ.
(יב) וַיֹּאמֶר אֱלֹהִים זֹאת אוֹת הַבְּרִית אֲשֶׁר אֲנִי נֹתֵן בֵּינִי וּבֵינֵיכֶם וּבֵין כׇּל נֶפֶשׁ חַיָּה אֲשֶׁר אִתְּכֶם לְדֹרֹת עוֹלָם.
(יג) אֶת קַשְׁתִּי נָתַתִּי בֶּעָנָן וְהָיְתָה לְאוֹת בְּרִית בֵּינִי וּבֵין הָאָרֶץ.
(יד) וְהָיָה בְּעַנְנִי עָנָן עַל הָאָרֶץ וְנִרְאֲתָה הַקֶּשֶׁת בֶּעָנָן.
(טו) וְזָכַרְתִּי אֶת בְּרִיתִי אֲשֶׁר בֵּינִי וּבֵינֵיכֶם וּבֵין כׇּל נֶפֶשׁ חַיָּה בְּכׇל בָּשָׂר וְלֹא יִהְיֶה עוֹד הַמַּיִם לְמַבּוּל לְשַׁחֵת כׇּל בָּשָׂר.
(טז) וְהָיְתָה הַקֶּשֶׁת בֶּעָנָן וּרְאִיתִיהָ לִזְכֹּר בְּרִית עוֹלָם בֵּין אֱלֹהִים וּבֵין כׇּל נֶפֶשׁ חַיָּה בְּכׇל בָּשָׂר אֲשֶׁר עַל הָאָרֶץ.
(יז) וַיֹּאמֶר אֱלֹהִים אֶל נֹחַ זֹאת אוֹת הַבְּרִית אֲשֶׁר הֲקִמֹתִי בֵּינִי וּבֵין כׇּל בָּשָׂר אֲשֶׁר עַל הָאָרֶץ.
(יח) וַיִּהְיוּ בְנֵי נֹחַ הַיֹּצְאִים מִן הַתֵּבָה שֵׁם וְחָם וָיָפֶת וְחָם הוּא אֲבִי כְנָעַן.
(יט) שְׁלֹשָׁה אֵלֶּה בְּנֵי נֹחַ וּמֵאֵלֶּה נָפְצָה כׇל הָאָרֶץ.
(כ) וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה וַיִּטַּע כָּרֶם.
(כא) וַיֵּשְׁתְּ מִן הַיַּיִן וַיִּשְׁכָּר וַיִּתְגַּל בְּתוֹךְ אׇהֳלֹה.
(כב) וַיַּרְא חָם אֲבִי כְנַעַן אֵת עֶרְוַת אָבִיו וַיַּגֵּד לִשְׁנֵי אֶחָיו בַּחוּץ.
(כג) וַיִּקַּח שֵׁם וָיֶפֶת אֶת הַשִּׂמְלָה וַיָּשִׂימוּ עַל שְׁכֶם שְׁנֵיהֶם וַיֵּלְכוּ אֲחֹרַנִּית וַיְכַסּוּ אֵת עֶרְוַת אֲבִיהֶם וּפְנֵיהֶם אֲחֹרַנִּית וְעֶרְוַת אֲבִיהֶם לֹא רָאוּ.
(כד) וַיִּיקֶץ נֹחַ מִיֵּינוֹ וַיֵּדַע אֵת אֲשֶׁר עָשָׂה לוֹ בְּנוֹ הַקָּטָן.
(כה) וַיֹּאמֶר אָרוּר כְּנָעַן עֶבֶד עֲבָדִים יִהְיֶה לְאֶחָיו.
(כו) וַיֹּאמֶר בָּרוּךְ י״י אֱלֹהֵי שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ.
(כז) יַפְתְּ אֱלֹהִים לְיֶפֶת וְיִשְׁכֹּן בְּאׇהֳלֵי שֵׁם וִיהִי כְנַעַן עֶבֶד לָמוֹ.
(כח) וַיְחִי נֹחַ אַחַר הַמַּבּוּל שְׁלֹשׁ מֵאוֹת שָׁנָה וַחֲמִשִּׁים שָׁנָה.
(כט) וַיִּהְיוּבספרי ספרד ואשכנז: וַיְהִי. כׇּל יְמֵי נֹחַ תְּשַׁע מֵאוֹת שָׁנָה וַחֲמִשִּׁים שָׁנָה וַיָּמֹת.
פרק י
(א) וְאֵלֶּה תּוֹלְדֹת בְּנֵי נֹחַ שֵׁם חָם וָיָפֶת וַיִּוָּלְדוּ לָהֶם בָּנִים אַחַר הַמַּבּוּל.
(ב) בְּנֵי יֶפֶת גֹּמֶר וּמָגוֹג וּמָדַי וְיָוָן וְתֻבָל וּמֶשֶׁךְ וְתִירָס.
(ג) וּבְנֵי גֹּמֶר אַשְׁכְּנַז וְרִיפַת וְתֹגַרְמָה.
(ד) וּבְנֵי יָוָן אֱלִישָׁה וְתַרְשִׁישׁ כִּתִּים וְדֹדָנִים.
(ה) מֵאֵלֶּה נִפְרְדוּ אִיֵּי הַגּוֹיִם בְּאַרְצֹתָם אִישׁ לִלְשֹׁנוֹ לְמִשְׁפְּחֹתָם בְּגוֹיֵהֶם.
(ו) וּבְנֵי חָם כּוּשׁ וּמִצְרַיִם וּפוּט וּכְנָעַן.
(ז) וּבְנֵי כוּשׁ סְבָא וַחֲוִילָה וְסַבְתָּה וְרַעְמָה וְסַבְתְּכָא וּבְנֵי רַעְמָה שְׁבָא וּדְדָן.
(ח) וְכוּשׁ יָלַד אֶת נִמְרֹד הוּא הֵחֵל לִהְיוֹת גִּבֹּר בָּאָרֶץ.
(ט) הוּא הָיָה גִבֹּר צַיִד לִפְנֵי י״י עַל כֵּן יֵאָמַר כְּנִמְרֹד גִּבּוֹר צַיִד לִפְנֵי י״י.
(י) וַתְּהִי רֵאשִׁית מַמְלַכְתּוֹ בָּבֶל וְאֶרֶךְ וְאַכַּד וְכַלְנֵה בְּאֶרֶץ שִׁנְעָר.
(יא) מִן הָאָרֶץ הַהִוא יָצָא אַשּׁוּר וַיִּבֶן אֶת נִינְוֵה וְאֶת רְחֹבֹת עִיר וְאֶת כָּלַח.
(יב) וְאֶת רֶסֶן בֵּין נִינְוֵה וּבֵין כָּלַח הִוא הָעִיר הַגְּדֹלָה.
(יג) וּמִצְרַיִם יָלַד אֶת לוּדִים וְאֶת עֲנָמִים וְאֶת לְהָבִים וְאֶת נַפְתֻּחִים.
(יד) וְאֶת פַּתְרֻסִים וְאֶת כַּסְלֻחִים אֲשֶׁר יָצְאוּ מִשָּׁם פְּלִשְׁתִּים וְאֶת כַּפְתֹּרִים.
(טו) וּכְנַעַן יָלַד אֶת צִידֹן בְּכֹרוֹ וְאֶת חֵת.
(טז) וְאֶת הַיְבוּסִי וְאֶת הָאֱמֹרִי וְאֵת הַגִּרְגָּשִׁי.
(יז) וְאֶת הַחִוִּי וְאֶת הַעַרְקִי וְאֶת הַסִּינִי.
(יח) וְאֶת הָאַרְוָדִי וְאֶת הַצְּמָרִי וְאֶת הַחֲמָתִי וְאַחַר נָפֹצוּ מִשְׁפְּחוֹת הַכְּנַעֲנִי.
(יט) וַיְהִי גְּבוּל הַכְּנַעֲנִי מִצִּידֹן בֹּאֲכָה גְרָרָה עַד עַזָּה בֹּאֲכָה סְדֹמָה וַעֲמֹרָה וְאַדְמָה וּצְבֹיִם עַד לָשַׁע.
(כ) אֵלֶּה בְנֵי חָם לְמִשְׁפְּחֹתָם לִלְשֹׁנֹתָם בְּאַרְצֹתָם בְּגוֹיֵהֶם.
(כא) וּלְשֵׁם יֻלַּד גַּם הוּא אֲבִי כׇּל בְּנֵי עֵבֶר אֲחִי יֶפֶת הַגָּדוֹל.
(כב) בְּנֵי שֵׁם עֵילָם וְאַשּׁוּר וְאַרְפַּכְשַׁד וְלוּד וַאֲרָם.
(כג) וּבְנֵי אֲרָם עוּץ וְחוּל וְגֶתֶר וָמַשׁ.
(כד) וְאַרְפַּכְשַׁד יָלַד אֶת שָׁלַח וְשֶׁלַח יָלַד אֶת עֵבֶר.
(כה) וּלְעֵבֶר יֻלַּד שְׁנֵי בָנִים שֵׁם הָאֶחָד פֶּלֶג כִּי בְיָמָיו נִפְלְגָה הָאָרֶץ וְשֵׁם אָחִיו יׇקְטָן.
(כו) וְיׇקְטָן יָלַד אֶת אַלְמוֹדָד וְאֶת שָׁלֶף וְאֶת חֲצַרְמָוֶת וְאֶת יָרַח.
(כז) וְאֶת הֲדוֹרָם וְאֶת אוּזָל וְאֶת דִּקְלָה.
(כח) וְאֶת עוֹבָל וְאֶת אֲבִימָאֵל וְאֶת שְׁבָא.
(כט) וְאֶת אוֹפִר וְאֶת חֲוִילָה וְאֶת יוֹבָב כׇּל אֵלֶּה בְּנֵי יׇקְטָן.
(ל) וַיְהִי מוֹשָׁבָם מִמֵּשָׁא בֹּאֲכָה סְפָרָה הַר הַקֶּדֶם.
(לא) אֵלֶּה בְנֵי שֵׁם לְמִשְׁפְּחֹתָם לִלְשֹׁנֹתָם בְּאַרְצֹתָם לְגוֹיֵהֶם.
(לב) אֵלֶּה מִשְׁפְּחֹת בְּנֵי נֹחַ לְתוֹלְדֹתָם בְּגוֹיֵהֶם וּמֵאֵלֶּה נִפְרְדוּ הַגּוֹיִם בָּאָרֶץ אַחַר הַמַּבּוּל.
פרק יא
(א) וַיְהִי כׇל הָאָרֶץ שָׂפָה אֶחָת וּדְבָרִים אֲחָדִים.
(ב) וַיְהִי בְּנׇסְעָם מִקֶּדֶם וַיִּמְצְאוּ בִקְעָה בְּאֶרֶץ שִׁנְעָר וַיֵּשְׁבוּ שָׁם.
(ג) וַיֹּאמְרוּ אִישׁ אֶל רֵעֵהוּ הָבָה נִלְבְּנָה לְבֵנִים וְנִשְׂרְפָה לִשְׂרֵפָה וַתְּהִי לָהֶם הַלְּבֵנָה לְאָבֶן וְהַחֵמָר הָיָה לָהֶם לַחֹמֶר.
(ד) וַיֹּאמְרוּ הָבָה נִבְנֶה לָּנוּ עִיר וּמִגְדָּל וְרֹאשׁוֹ בַשָּׁמַיִם וְנַעֲשֶׂה לָּנוּ שֵׁם פֶּן נָפוּץ עַל פְּנֵי כׇל הָאָרֶץ.
(ה) וַיֵּרֶד י״י לִרְאֹת אֶת הָעִיר וְאֶת הַמִּגְדָּל אֲשֶׁר בָּנוּ בְּנֵי הָאָדָם.
(ו) וַיֹּאמֶר י״י הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם וְזֶה הַחִלָּם לַעֲשׂוֹת וְעַתָּה לֹא יִבָּצֵר מֵהֶם כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת.
(ז) הָבָה נֵרְדָה וְנָבְלָה שָׁם שְׂפָתָם אֲשֶׁר לֹא יִשְׁמְעוּ אִישׁ שְׂפַת רֵעֵהוּ.
(ח) וַיָּפֶץ י״י אֹתָם מִשָּׁם עַל פְּנֵי כׇל הָאָרֶץ וַיַּחְדְּלוּ לִבְנֹת הָעִיר.
(ט) עַל כֵּן קָרָא שְׁמָהּ בָּבֶל כִּי שָׁם בָּלַל י״י שְׂפַת כׇּל הָאָרֶץ וּמִשָּׁם הֱפִיצָם י״י עַל פְּנֵי כׇּל הָאָרֶץ.
(י) אֵלֶּה תּוֹלְדֹת שֵׁם שֵׁם בֶּן מְאַת שָׁנָה וַיּוֹלֶד אֶת אַרְפַּכְשָׁד שְׁנָתַיִם אַחַר הַמַּבּוּל.
(יא) וַיְחִי שֵׁם אַחֲרֵי הוֹלִידוֹ אֶת אַרְפַּכְשָׁד חֲמֵשׁ מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת.
(יב) וְאַרְפַּכְשַׁד חַי חָמֵשׁ וּשְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת שָׁלַח.
(יג) וַיְחִי אַרְפַּכְשַׁד אַחֲרֵי הוֹלִידוֹ אֶת שֶׁלַח שָׁלֹשׁ שָׁנִים וְאַרְבַּע מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת.
(יד) וְשֶׁלַח חַי שְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת עֵבֶר.
(טו) וַיְחִי שֶׁלַח אַחֲרֵי הוֹלִידוֹ אֶת עֵבֶר שָׁלֹשׁ שָׁנִים וְאַרְבַּע מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת.
(טז) וַיְחִי עֵבֶר אַרְבַּע וּשְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת פָּלֶג.
(יז) וַיְחִי עֵבֶר אַחֲרֵי הוֹלִידוֹ אֶת פֶּלֶג שְׁלֹשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת.
(יח) וַיְחִי פֶלֶג שְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת רְעוּ.
(יט) וַיְחִי פֶלֶג אַחֲרֵי הוֹלִידוֹ אֶת רְעוּ תֵּשַׁע שָׁנִים וּמָאתַיִם שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת.
(כ) וַיְחִי רְעוּ שְׁתַּיִם וּשְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת שְׂרוּג.
(כא) וַיְחִי רְעוּ אַחֲרֵי הוֹלִידוֹ אֶת שְׂרוּג שֶׁבַע שָׁנִים וּמָאתַיִם שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת.
(כב) וַיְחִי שְׂרוּג שְׁלֹשִׁים שָׁנָה וַיּוֹלֶד אֶת נָחוֹר.
(כג) וַיְחִי שְׂרוּג אַחֲרֵי הוֹלִידוֹ אֶת נָחוֹר מָאתַיִם שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת.
(כד) וַיְחִי נָחוֹר תֵּשַׁע וְעֶשְׂרִים שָׁנָה וַיּוֹלֶד אֶת תָּרַח.
(כה) וַיְחִי נָחוֹר אַחֲרֵי הוֹלִידוֹ אֶת תֶּרַח תְּשַׁע עֶשְׂרֵה שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת.
(כו) וַיְחִי תֶרַח שִׁבְעִים שָׁנָה וַיּוֹלֶד אֶת אַבְרָם אֶת נָחוֹר וְאֶת הָרָן.
(כז) וְאֵלֶּה תּוֹלְדֹת תֶּרַח תֶּרַח הוֹלִיד אֶת אַבְרָם אֶת נָחוֹר וְאֶת הָרָן וְהָרָן הוֹלִיד אֶת לוֹט.
(כח) וַיָּמׇת הָרָן עַל פְּנֵי תֶּרַח אָבִיו בְּאֶרֶץ מוֹלַדְתּוֹ בְּאוּר כַּשְׂדִּים.
(כט) וַיִּקַּח אַבְרָם וְנָחוֹר לָהֶם נָשִׁים שֵׁם אֵשֶׁת אַבְרָם שָׂרָי וְשֵׁם אֵשֶׁת נָחוֹר מִלְכָּה בַּת הָרָן אֲבִי מִלְכָּה וַאֲבִי יִסְכָּה.
(ל) וַתְּהִי שָׂרַי עֲקָרָה אֵין לָהּ וָלָד.
(לא) וַיִּקַּח תֶּרַח אֶת אַבְרָם בְּנוֹ וְאֶת לוֹט בֶּן הָרָן בֶּן בְּנוֹ וְאֵת שָׂרַי כַּלָּתוֹ אֵשֶׁת אַבְרָם בְּנוֹ וַיֵּצְאוּ אִתָּם מֵאוּר כַּשְׂדִּים לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ עַד חָרָן וַיֵּשְׁבוּ שָׁם.
(לב) וַיִּהְיוּ יְמֵי תֶרַח חָמֵשׁ שָׁנִים וּמָאתַיִם שָׁנָה וַיָּמׇת תֶּרַח בְּחָרָן.
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Lang: en;
Title: Parashat Noach;
Content:
Chapter 6
(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.
Chapter 7
(1) Hashem said to Noach, "Come into the ark, you and your entire household, for it is you whom I have seen to be righteousit is you whom I have seen | כִּי אֹתְךָ רָאִיתִי – See Ibn Ezra and Sforno that the verse is emphasizing that Noach was the only individual worthy of salvation. before Me in this generation.
(2) From every pure animal, taketake | תִּקַּח 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: "take for yourself". seven and seven,seven and seven | שִׁבְעָה שִׁבְעָה – See Radak that the verse refers to taking seven pairs of animals. a male and its mate, and from the animals which are not pure, two, a male and its mate;
(3) and also from the birdsand also from the birds… | גַּם מֵעוֹף הַשָּׁמַיִם – See Rashi that the verse refers to pure birds specifically. Shadal notes that the word "also" hints to this, implying that Noach should do the same with birds as he had with animals. of the heavens, seven and seven, male and female, to maintain life on the face of all the earth.
(4) Because in another seven days I will bring rain on the earth for forty days and forty nights, and I will wipe out all the living beingsthe living beings | הַיְקוּם – See Ibn Ezra and Radak. Similarly: "existence" (R. D"Z Hoffmann). The word appears only in our chapter and in Devarim 11:6. Its root might be "קום", to stand. that I have made from the face of the earth."
(5) Noach did all that Hashem commanded him.
(6) And Noach was six hundred years old when the Flood came, water on the earth.
(7) Noach, along with his sons, his wife, and his sons' wives, came into the ark because of the flood waters.
(8) From the pure animals, from the animals which were not pure, from the birds and all that creeps on the ground,
(9) two by two,two by two | שְׁנַיִם שְׁנַיִם – See R"Y Bekhor Shor, Radak and R. D"Z Hoffmann, that the verse does not mean to imply that only two of each type of animal came (which would contradict the earlier command that seven pairs of pure animals be saved) but only to share that both pure and impure animals arrived in pairs (seven pairs of the former and one of the latter). they came to Noach, to the ark, male and female, as Hashem had commanded Noach.
(10) After the seven days,After the seven days | וַיְהִי לְשִׁבְעַת הַיָּמִים – Literally: "It was after (or: at) the seven days". The verse refers back to Hashem's words in verse 4 that He was to bring the Flood in seven days. the flood waters were on the earth.
(11) In the six hundredth year of Noach's life, in the second month, on the seventeenth day of the month, on that day, the wellsprings of the great deep were splitwere split | נִבְקְעוּ – Alternatively: "broke (or burst) open". and the windows of the heavens were opened.
(12) The rain was upon the earth for forty days and forty nights.
(13) On that very day,On that very day | בְּעֶצֶם הַיּוֹם הַזֶּה – Literally: "on this very day". Alternatively: "in the middle of the day" (Bereshit Rabbah). Noach, and Shem, Cham, and Yefet, the sons of Noach, along with Noach's wife and the three wives of his sons, came to the ark,
(14) they, and all the wild animals of every kind, all the livestock of every kind, all creeping things that creep on the earth of every kind, and all birds of every kind, every birdAll birds… every bird | וְכׇל הָעוֹף... כֹּל צִפּוֹר – Radak suggests that the first term, "הָעוֹף", is the most general and refers to any flying creature, while "צִפּוֹר" refers to bigger birds, and "כׇּל כָּנָף" (winged creatures) to locusts, flies, and the like. and every winged creature.
(15) They came to Noach, to the ark, two by two, of all the flesh in which there is a breath of life.
(16) And those who came, male and female of all flesh they came, as God had commanded him; and Hashem closed him in.closed him in | וַיִּסְגֹּר... בַּעֲדוֹ – Alternatively: "closed [the opening] for him" (R. D"Z Hoffmann).
(17) The Flood was on the earth for forty days, and the waters multiplied and lifted the ark, and it rose above the earth.
(18) The waters surged and multiplied exceedingly on the earth, and the ark floated on the surface of the water.
(19) And the waters surged more and more mightily on the earth, and all the tall mountains which were under the heavens were covered.
(20) The waters surged fifteen cubits upwardsupwards | מִלְמַעְלָה – See Hoil Moshe. Alternatively: "above them", referring to the mountains (Rashi). and the mountains were covered.
(21) All flesh that creeps on the earth perished, from the birds, the livestock, the wild animals, and all the swarms that swarm on earth, and all of mankind.
(22) All that has a breath of living spiritbreath of living spirit | נִשְׁמַת רוּחַ חַיִּים – See Rashi. Cf. Radak who suggests that the phrase should be understood as if written: "נִשְׁמַת חַיִּים ורוּחַ חַיִּים", and translated as: "a living soul or a breath of life", with the first clause referring to humans (as only they have a soul) and the second to the animal world. in its nostrils, from all that was on dry land, died.
(23) He wiped out all the living beings that were on the face of the earth, from man to animal, to creeping things, to the birds of the heavens; they were wiped out from the earth. Only Noach and those with him in the ark remained.
(24) The waters surged on the earth for one hundred and fifty days.
Chapter 8
(1) God rememberedremembered | וַיִּזְכֹּר – See Ibn Ezra and Radak that the verse does not mean to imply that there is forgetfulness (or any other emotion) by God; the text simply speaks "in the manner of humans". Noach and all the wild animals and all the livestock that were with him in the ark, and God made a wind pass over the earth and the waters subsided.
(2) The wellsprings of the deep and the windows of the heavens were closedwere closed | וַיִּסָּכְרוּ – Similarly: "dammed". See Radak that the root "סכר" is a variation of the root "סגר" (close) with the "כ" replacing the more common "ג". The root appears in only two more verses, Yeshayahu 19:4 and Tehillim 63:12, and in both cases can similarly sustain the meaning "סגר". See Ibn Ezra who, instead, connects the word to the noun "שכר" found in Yeshayahu 19:10, which means dam, as per the modern Hebrew "סכר". and the rain from the heavens was restrained.
(3) The waters gradually recededgradually receded | וַיָּשֻׁבוּ... הָלוֹךְ וָשׁוֹב – See Radak and Ramban. When the word "הָלוֹךְ" precedes a verb in the infinitive absolute, it generally denotes a continuous action. Literally: "the waters returned… going and returning". from the earth and the waters diminished at the end of one hundred and fifty days.One hundred and fifty days | חֲמִשִּׁים וּמְאַת יוֹם – According to most commentators, this is not a second set of 150 days, but identical to the set mentioned previously, and the verse refers to the beginning of the drying process. [Otherwise it would be difficult to fit all the events of the Flood into the year and ten days allotted by the text.] For discussion of the dating of the various events in the narrative, see Chronology of the Flood.
(4) The ark rested on the mountains of Ararat in the seventh month on the seventeenth day of the month.
(5) And the waters continued to diminish until the tenth month; in the tenth,in the tenth | בָּעֲשִׂירִי – In other words, "in the tenth month". [The word "month" is assumed by the text.] on the first of the month, the tops of the mountains were seen.
(6) At the endAt the end | וַיְהִי מִקֵּץ – Literally: "it was at the end". of forty days, Noach opened the window of the ark that he had made.
(7) He sent forth the raven and it went back and forth until the waters had dried up from upon the earth.
(8) He sent forth the dove from him to see if the waters had abated from the face of the earth.
(9) But the dove could not find a resting place for the sole of its foot and she returned to Noach, to the ark, because water was on the face of all the earth; he sent out his hand and took her and brought her to him, to the ark.
(10) He waited yet another seven days and he again sent forth the dove from the ark.
(11) The dove came to him towards eveningtowards evening | לְעֵת עֶרֶב – Literally: "towards evening time". and, behold, there was a freshly pluckedfreshly plucked… | טָרָף בְּפִיהָ – See Radak and R. D"Z Hoffmann. Cf. Rashi who thinks the word "טָרָף" is a verb rather than an adjective, rendering the phrase as: "plucked with her mouth". This, though, must assume that the word "dove" can take both male and female forms (as the verb is conjugated in the masculine, while the dove is referred to as "her"). olive leaf in her mouth; and Noach knew that the waters had abated from upon the earth.
(12) He waited yet another seven days and he sent forth the dove, and she did not return to him again.
(13) In the six hundred and first year,In the six hundred and first year | וַיְהִי בְּאַחַת וְשֵׁשׁ מֵאוֹת שָׁנָה – Literally: "it was in the six hundred and first year" (referring to the life of Noach). in the first, on the first of the month, the waters dried from upon the earth; Noach removed the covering from the ark and he saw, and, behold, the surface of the ground had dried.
(14) And in the second month, on the twenty-seventh of the month, the earth was dry.dry | יָבְשָׁה – The difference in connotation between the synonymous roots "חרב" of the previous verse and "יבש" of this one is not clear. R. D"Z Hoffmann suggests that they might refer to two distinct stages, the former to the initial removal of water and the latter to the resulting dryness. See also Rashi who notes that verse 13 highlights that just the surface of the ground was dry, implying that underneath it was still wet and muddy, while verse 14 speaks of the entire earth being dry.
(15) God spoke with Noach saying,spoke…saying | וַיְדַבֵּר... לֵאמֹר – Two main verbs are used to express speech in Biblical Hebrew, "לדבר" (to speak) and "לאמר" (to say). The former need not be followed by the content of the speech (see, for instance, Bereshit 24:15, 27:5, and 29:9), whereas the latter is almost always followed by a direct quote. [Bereshit 4:8 is a notable exception and therefore much discussed.] In fact, here and in many other verses in which the root "דבר" is used, the verse also includes the root "אמר" before the speech begins.
(16) "Go out of the ark, you, together with your wife, your sons, and your son's wives.
(17) Bring out with you all the living creaturesliving creatures | כׇּל הַחַיָּה – See Radak that here the word "חיה" should be understood literally as a general term for all living creatures and does not refer specifically to wild animals (which are included later in the verse under the general term "בהמה"). that are with you of all flesh, from the birds, the animals, and all the creeping things that creep on the earth, and they will swarmswarm | וְשָׁרְצוּ – See Shadal who suggests that the word refers to movement and spreading throughout the earth. Cf. Rashi, Ibn Ezra, and Radak who suggest that it denotes abundant procreation. through the earth and be fruitful and multiply on the earth.
(18) Noach came out together with his sons, his wife, and son's wives.
(19) All the living creatures,the living creatures | הַחַיָּה – See Radak. Alternatively: "animals", both domesticated and wild (R. D"Z Hoffmann). all the creeping things, all the birds, all that creeps on earth,all that creeps on earth | כֹּל רוֹמֵשׂ עַל הָאָרֶץ – Here, this phrase likely refers to all animals and not specifically to smaller creeping things, which have already been mentioned (Radak). Alternatively, the word "הַחַיָּה" in the beginning of the verse refers to both domesticated and wild animals, while this phrase is a general, summary term for all forms of life, "anything that moves" (R. D"Z Hoffman). came out of the ark by families.
(20) Noach built an altar for Hashem, and he took from all the pure animals and all the pure birds and offered burnt offerings on the altar.
(21) Hashem smelled the soothing fragrancesoothing fragrance | רֵיחַ הַנִּיחֹחַ – The phrase appears only in the context of sacrifices. It might relate to the verb "נוח", meaning to rest, or in the more active form, to relieve. See Ibn Ezra that the smell of the sacrifices serves to soothe God's anger (in Biblical Hebrew, anger is associated with the nose, "חֲרוֹן אַף", so its antidote, too, is associated with the nose). Alternatively: "pleasing fragrance". and Hashem said to Himself,said to Himself | וַיֹּאמֶר... אֶל לִבּוֹ – Literally: "said to His heart". See Chizkuni that the verse echoes 6:6, where God was "grieved to His Heart" due to man's evil thoughts, leading to the decision to destroy the world. Here, recognition of human nature and man's evil designs leads to the promise to never again destroy the world. "I will never again curse the ground on account of man for the designs of man's heart are evil from his youth and I will never again smite all life as I have done.
(22) For all the rest of the days of the earthAll the rest of the days… | עֹד כׇּל יְמֵי הָאָרֶץ – In other words: "While the earth endures". sowing and harvest, cold and heat, summer and winter, day and night will not cease."
Chapter 9
(1) God blessed Noach and his sons and said to them, "Be fruitful and multiply and fill the earth.
(2) Fear and dread of you shall be upon all the animals of the earth, upon all the birds of the heavens, in all that creeps on the ground,creeps on the ground | תִּרְמֹשׂ הָאֲדָמָה – See Ibn Ezra and Radak that the word "on" is simply assumed by the verse. Alternatively: "all that the ground teems with". and in all the fish of the sea. Into your hands they have been given.Into your hands…| בְּיֶדְכֶם נִתָּנוּ – This translation assumes that the opening words of the verse, "fear and dread of you", relate to all the living creatures mentioned in the verse and that it is first with the words "into your hands" that a new thought begins. Alternatively, the verse should be broken after the words "birds of the heavens" (as per the cantillation marks). If so, Hashem promises that man's fear will fall only on the animals and birds, while the rest of the verse constitutes a new independent clause: "All that creeps on the ground and all the fish in the sea have been given into your hands" (see Ibn Ezra and R. Y"S Reggio).
(3) All creeping thingscreeping things | כׇּל רֶמֶשׂ – In this verse the phrase appears to include all living creatures from animal to bird to fish and is not limited to small creeping things. which live will be yours for eating; like green herbs,like green herbs | כְּיֶרֶק עֵשֶׂב – The verse might be referring back to the diet allotted to Adam. Hashem says that just as He had permitted Adam to eat all vegetation, so he now permits Noach to eat all animals (Rashi). On the difference between the diet of mankind before and after the Flood see Permission to eat Meat. I have given you all.
(4) But, flesh with its soul,its soul | בְּנַפְשׁוֹ – In Tanakh "נפש" generally refers to a life force. By extension, it might also refer to a person or other living being its blood,its blood | דָמוֹ – See Ibn Ezra, R"Y Bekhor Shor, and Shadal, that the words "its blood" come to define what is meant by "its soul" (as if written: "its soul, i.e. its blood"). Ibn Ezra, thus, maintains that the verse prohibits eating blood, while Shadal asserts that it prohibits eating an animal which has not been slaughtered (and therefore has not had its blood removed). Cf. Bavli Sanhedrin 57a which understands that the verse prohibits the eating of a limb cut from a living animal. [As such, Rashi explains that "בְּנַפְשׁוֹ דָמוֹ" means that one may not eat of the flesh while "its soul is still in its blood".] you may not eat.
(5) And indeed,And indeed | וְאַךְ – This translation reads the verse as continuing the theme of the sanctity of blood alluded to in the previous verse. Alternatively: "But", in which case the verse is contrasting the fact that it is permitted to kill animals for food with the prohibition against killing humans. your blood, which is your soul,your blood, which is your soul | דִּמְכֶם לְנַפְשֹׁתֵיכֶם – See Ramban. I will seek out.I will seek out | אֶדְרְשֶׁנּוּ – The connotation is that Hashem will seek the spilled blood so as to avenge it. See the similar phraseology in Tehillim 9:13: "כִּי דֹרֵשׁ דָּמִים אוֹתָם זָכָר". From every animal I will seek it and from every man; from each man of his brotherof his brother | מִיַּד אִישׁ אָחִיו – See Shadal and R. D"Z Hoffmann that in these words the verse emphasizes that killing another human is like killing one's own brother. I will seek the soul of man.
(6) One who spills the blood of man, by man his blood shall be spilled; for in the image of God, He made man.
(7) But you,But you | וְאַתֶּם – See R"Y Bekhor Shor that this command stands in contrast to the warning against murder, with Hashem stating that He wishes not a loss of life but a proliferation thereof. Alternatively: "And you"; in addition to the animals who had already received a blessing to multiply after the Flood, God now commands man to do the same (Ramban). be fruitful and multiply; swarm through the earth and multiply in it."
(8) God said to Noach and to his sons with him, saying:
(9) "As for me,As for me | וַאֲנִי – Literally: "And I". See Radak that Hashem's words relate back to His command to man in verse 7, which began "But you…" If man fulfills his obligation to populate the world, Hashem, too, will do His part, establishing a covenant not to destroy it. [Compare Bereshit 17:4 and 9 for similar usage of "אני" and "ואתה".] behold, I am establishing my covenant with you and your offspring after you,
(10) and with every living creature which is with you from the birds, the livestock, and all the wild animals with you, from all who came out of the ark, every living thing of the earth.every living thing of the earth | לְכֹל חַיַּת הָאָרֶץ – The verse employs the same phrase here as earlier in the verse, where it appears to refer to wild animals. However, see R. D"Z Hoffmann that in this clause, the phrase acts as a general summary statement, with "חיה" taking its most general meaning of "living things" rather than animal or beast.
(11) I will establish my covenant with you; all flesh will not be cut off again from the waters of the flood, and there will not be another flood to destroy the earth."
(12) God said, "This is the sign of the covenant that I am setting between Me and you and all living creatures with you, for everlasting generations.
(13) I have setI have set | נָתַתִּי – See Ramban that the rainbow had existed previously, from the time of creation, but only now does Hashem set it to be a symbol. Hence, the past tense form of "נתן" in this verse and the present tense form in verse 12. Alternatively: "I set", right now (Ibn Ezra, assuming that the rainbow was a new creation and that Tanakh sometimes employs a past tense verb even though the present or future is implied. Compare Bereshit 14:22, 22:16 and 23:13). my bow in the cloud and it will be a sign of the covenant between Me and the earth.
(14) When I make clouds on the earth, the bow will be seen in the cloud,
(15) and I will remember my covenant that is between me and you and all living creatures of all flesh, and the waters will not again become a flood to destroy all flesh.
(16) And the bow will be in the cloud and I will see it to remember the everlasting covenant between God and all living creatures of all flesh that are on the earth."
(17) God said to Noach, "This is the sign of the covenant that I have established between me and all flesh that is on the earth."
(18) The sons of Noach who came out of the ark were Shem, Cham, and Yefet; and Cham was the father of Canaan.
(19) These three were the sons of Noach, and from these the whole earthThe whole earth | כׇל הָאָרֶץ – This might be a short way of saying that the peoples of the earth were dispersed (see Shadal). dispersed.
(20) Noach, a man of the ground,man of the ground | אִישׁ הָאֲדָמָה – The phrase might mean that Noach was an expert in farming (Ibn Ezra). Alternatively: "master of the land" (Rashi). began to plant a vineyard.began to plant a vineyard | וַיָּחֶל נֹחַ... וַיִּטַּע כָּרֶם – See Radak and Ramban. Literally: "Noach began... and he planted a vineyard". The phrase implies that Noach was the first to plant one. Others suggest: "Noach began to be a farmer, and he planted…" (see discussion in R. D"Z Hoffmann).
(21) He drank from the wine and got drunk, and revealed himself within his tent.
(22) Cham, the father of Canaan, saw his father's nakedness and told his two brothers outside.
(23) Shem and Yefet tooktook | וַיִּקַּח – In the Hebrew the verb is in the singular form, despite the plural subjects. See Midrash Tanchuma who learns from this that Shem was mainly responsible for the show of respect. the garment, placed it on both their shoulders, walked backwards, and covered their father's nakedness; their faces were turned backwards and they did not see their father's nakedness.
(24) Noah awoke from his wine, and he knew what his youngest sonyoungest son | בְּנוֹ הַקָּטָן – According to the order in the list of sons mentioned in verse 18, Cham was not Noach's youngest son, leading Rashi to instead understand "הַקָּטָן" to mean: "smallest in stature", "the unworthy one". had done to him.
(25) He said, "Cursed be Canaan;Canaan | כְּנָעַן – For discussion of why Canaan was cursed if Cham was the one who sinned (and for opinions on the nature of the sin as a whole), see Cursing Canaan. a servant of servantsservant of servants | עֶבֶד עֲבָדִים – See R"Y Bekhor Shor and Radak that the phrase is meant literally. Alternatively: "the lowest of slaves" (Ralbag, Shadal, R. D"Z Hoffmann). will he be to his brothers."
(26) He said, "Blessed is Hashem, the God of Shem. May Canaan be a servant to them.to them | לָמוֹ – The plural formulation might refer to Shem's descendants (Radak) or to Shem and God (Reconstructed Rashbam, Ibn Ezra). Cf. R. D"Z Hoffmann who suggests in the name of R. Wolf Heidenheim that perhaps the word "לָמוֹ" can also express the singular, as in Yeshayahu 44:15 (see Radak there).
(27) May God expandexpand | יַפְתְּ – The verb stems from the root "פתה", related to the Aramaic "פְּתָא" meaning "to be spacious". Yefet, but may HeHe dwell | וְיִשְׁכֹּן – See Targum Onkelos that though Noach blesses Yefet with expanding borders, he states that Hashem will nonetheless dwell in the tents of Shem. Alternatively: "May he dwell", referring to Yefet who will expand into Shem's territories (but see Shadal that this, then, would constitute a curse to Shem). dwell in the tents of Shem. May Canaan be a servant to them."
(28) Noach lived three hundred and fifty yearsthree hundred and fifty years | שְׁלֹשׁ מֵאוֹת שָׁנָה וַחֲמִשִּׁים שָׁנָה – Literally: "three hundred years and fifty years". after the Flood.
(29) All the days of Noah were nine hundred and fifty years;nine hundred and fifty years | תְּשַׁע מֵאוֹת שָׁנָה וַחֲמִשִּׁים שָׁנָה – Literally: "nine hundred years and fifty years". and he died.
Chapter 10
(1) And these are the descendantsdescendants | תּוֹלְדֹת – The Hebrew word "תּוֹלְדֹת" carries a dual connotation of both descendants and family history. In this chapter the former meaning takes precedence as the heading precedes a genealogy list. of Noach's sons, Shem, Cham, and Yefet; sons were born to them after the Flood.
(2) The sons of Yefet: Gomer, Magog, Madai, Yavan, Tuval, Meshekh, and Tiras.
(3) And the sons of Gomer: Ashkenaz, Rifat, and Togarmah.
(4) And the sons of Yavan: Elishah, Tarshish, Kittim, and Dodanim.
(5) From these, the nations of the islandsnations of the islands | אִיֵּי הַגּוֹיִם – Literally: "the islands of the nations", but see Shadal that the verse should be read as if written "גויי האיים", with the subject and object reversed. He notes a similar phenomenon in Bereshit 1:30 (יֶרֶק עֵשֶׂב = עשב ירוק, green herbs) and 3:24 (לַהַט הַחֶרֶב = חרב לוהט, a flashing sword). The verse likely refers to those later known as the "Sea Peoples". were divided into their lands, each according to his language, according to his families, by their nations.
(6) And the sons of Cham: Kush, Mitzrayim,Mitzrayim | וּמִצְרַיִם – This son's descendants later became the nation of Egypt. Put, and Canaan.
(7) And the sons of Kush: Seva, Chavilah, Savtah, Ramah, and Savtecha. And the sons of Ramah: Sheva and Dedan.
(8) And Kush fathered Nimrod. He began to behe began to be | הוּא הֵחֵל לִהְיוֹת – This appears to imply that Nimrod was the first to be a "mighty man" (compare the usage of "הֵחֵל" in Bereshit 9:20). As this would seem to contradict 6:4 which already speaks of the existence of mighty men, some suggest that here "might" refers specifically to the realm of hunting (Ibn Ezra), government (Radak, Ramban), or building (R"E Ashkenazi). Alternatively, the verse speaks of Nimrod's being the first mighty man after the Flood (R"Y Bekhor Shor). a mighty one on the earth.
(9) He was a mighty hunter before God;before God | לִפְנֵי יְהֹוָה – Commentators debate the import of this term. Ibn Ezra takes it literally to mean that Nimrod sacrificed before God, while Rashi reads it negatively, that Nimrod acted in defiance of God ("in God's face"). Radak, in contrast, asserts that the phrase act as an intensifier ("Nimrod was a very mighty hunter"), comparing our verse to Yonah 3:3. For further discussion and how these readings impact the overall portrait of Nimrod, see Nimrod. therefore it is said, "As Nimrod, a mighty hunter before God".
(10) The beginning of his kingdom was Bavel, Erekh, Akkad, and Kalneh, in the land of Shinar.
(11) From that land, he went to Assyria,he went to Assyria | יָצָא אַשּׁוּר – This assumes that Nimrod is the subject of the sentence (Targum Yerushalmi (Yonatan), R"Y Bekhor Shor, Ramban). Alternatively: "Asshur went out", with Asshur referring to a person (Bereshit Rabbah 37:4, Rashi). and he built Nineveh, Rechovot Ir,Rechovot Ir | רְחֹבֹת עִיר – This assumes that this is a proper name of a city. Alternatively: "city squares", with "רְחֹבֹת" meaning "wide open spaces", as in Bereshit 19:2 (see R. D"Z Hofmann similarly). Kalach,
(12) and Resen between Nineveh and Kalach which is the big city.which is the great city | הִוא הָעִיר הַגְּדֹלָה – Commentators debate whether the phrase refers to Resen (Radak), Nineveh (many exegetes, noting that in Yonah 3:3, Nineveh is referred to as the "great city"), or to all the cities together, viewing them as a metropolis (R"Y Bekhor Shor, R. D"Z Hoffmann).
(13) And Mitrzyaim fathered Ludim, Anamim, Levahim, Naftuchim,
(14) Patrusim, Kasluchim, from which the Philistines emerged, and Kaftorim.
(15) And Canaan fathered Tzidon, his firstborn, and Chet,
(16) and the Jebusites, the Emorites, the Girgashites,
(17) the Chivites, the Arkites, the Sinites,
(18) The Arvadites, the Tzemarites, and the Hamatites. And afterwards the families of the Canaanites dispersed.
(19) The borders of the Canaanites were from Tzidon, as you come toward Gerar, to Azzah, as you come towards Sedom, Amorah, Admah, and Tzevoyim, to Lesha.
(20) These are the sons of Cham according to their families, according to their languages, by their lands, by their nations.
(21) And to Shem, the father of all the sons of Ever,sons of Ever | בְּנֵי עֵבֶר – "Ever" might refer to the individual mentioned in verse 24, though it is not clear why he is singled out. Alternatively, the phrase refers to those who lived "on the other side of the river (בעבר הנהר)", the site from which Avraham originated (Rashi, Ramban). Either way, the verse highlights that Shem was the ancestor of the Hebrews. the brother of Yefet, the elder,the elder | הַגָּדוֹל – It is ambiguous whether the word "elder" describes Shem (R. Saadia, Radak) or Yefet (Rashi, Ibn Ezra, Ramban). According to the first possibility the phrase reads: "Shem… the older brother of Yefet", while according to the second, it reads: "Shem… the brother of the eldest, Yefet" were also born sons.born sons | יֻלַּד – The word "sons" is simply assumed by the Hebrew and does not appear in the text.
(22) The sons of Shem: Eilam, Asshur, Arpachshad, Lud, and Aram.
(23) And the sons of Aram: Utz, Chul, Geter, and Mash.
(24) And Arpachshad fathered Shelach, and Shelach fathered Ever.
(25) And to Ever were born two sons; the name of one was PelegPeleg | פֶּלֶג – The name relates to the verb, "פלג", to split or divide. As a noun, it also means channel or canal. because in his days the earth was divided,the earth was divided | נִפְלְגָה הָאָרֶץ – This might refer to the dispersal of nations and languages discussed in Chapter 11 (Rashi), or to the fact that in his era the lifespans of humans were split and began to shorten, as seen in the genealogy list of Chapter 11 (R"Y Kara). and the name of his brother was Yoktan.
(26) And Yoktan fathered Almodad, Shelef, Chatzarmavet, Yerach,
(27) Hadoram, Uzal, Diklah,
(28) Oval, Avima'el, Sheva,
(29) Ofir, Chavilah, and Yovav. All of these are the sons of Yoktan.
(30) And their dwelling place extended from Mesha as you come towards Sefar, the hill countrythe hill country | הַר הַקֶּדֶם – See Shadal. Alternatively: "the mountain of the east", referring to a specific mountain. of the east.
(31) These are the sons of Shem, according to their families, according to their languages, by their lands, to their nations.
(32) These are the families of the sons of Noach, according to their descendants, by their nations; and from these, the nations were divided throughout the earth after the Flood.
Chapter 11
(1) The entire world was one language and one speech.and one speech | וּדְבָרִים אֲחָדִים – Compare Yechezkel 37:17, where the plural form "אֲחָדִים" similarly means "one". Shadal suggests that while "שָׂפָה" refers to the actual words that make up a language (its verbal conjugations and noun roots), "דְבָרִים" refers to the connotative meaning of these words, a language's idioms and expressions. Cf. Radak who suggests that the phrase is metaphoric, denoting that all the people were of one mind, similar to the phrase "פֶּה אֶחָד", "of one mouth" (Yehoshua 9:2). Alternatively: "and few words", and see Netziv who suggests that the story speaks of a totalitarian society which did not allow for differences of opinion. Cf. Ibn Ezra who more simply claims that though dialects of the same language often differ with regards to the meaning of individual words, in this era there was no variation.
(2) When they traveled from the East, they found a valley in the land of Shinar and they dwelled there.
(3) They said one to the other, "Come, let us bake bricks and fire them in a furnace."fire them in a furnace | וְנִשְׂרְפָה לִשְׂרֵפָה – See Hoil Moshe that the verse is emphasizing that they fired the bricks in a furnace and not in the sun. Others translate: "and fire them thoroughly" viewing the doubling in the verse as an intensifier. The brick served them as stone and the tar served them as mortar.tar served them as mortar | וְהַחֵמָר הָיָה לָהֶם לַחֹמֶר – In Hebrew the phrase involves a word play (cheimar served as chomer). In fact, throughout the story the text plays with language, using similar sounding words, alliteration, repetition, and inversion, appropriate for a narrative which revolves around the creation of language. For more examples and discussion of the literary artistry of the chapter, see Literary Devices.
(4) They said, "Come, let us build for ourselves a city and a tower, with its top in the heavens. And we will make for ourselves a name, lest we disperse over the face of all the earth."
(5) Hashem went down to see the city and the tower that the peoplepeople | בְּנֵי הָאָדָם – Literally: "the children of man". had built.
(6) Hashem said, "Behold, they are one people with one language for all, and this is what they have begun to do! Now, nothing will bar them from all they have plannedplanned | יָזְמוּ – Alternatively: "plotted", with a more sinister connotation. See Ibn Ezra and Radak that the word is equivalent in meaning to the root "זמם", though it stems from a distinct root, "יזם", which appears nowhere else. Cf. Shadal that this is a shortened form of "יזֹמו", the third person future construction of the root "זמם", with God saying that the people will not be barred from doing whatever they will devise in the future. For various understandings of what was so problematic about the people's actions that Hashem felt the need to intervene, see Tower of Bavel. to do.
(7) Come, let us go down and mix up their languages, so that they won't understand one another's language."
(8) Hashem dispersed them from there over the face of all the earth and they stopped building the city.
(9) Therefore, it was named Bavel,Bavel | בָּבֶל – Babylonia. In Akkadian, "Bab-ilu" means "gateway of god". Torah mocks this name, connecting it instead to confusion and chaos. because there Hashem mixed up the languages of all the earth and from there Hashem dispersed them over the face of all the earth.
(10) These are the descendants of Shem. Shem was one hundred years old and he fathered Arpachshad two years after the Flood.
(11) Shem lived five hundred years after he fathered Arpachshad, and he fathered sons and daughters.
(12) And Arpachshad had livedhad lived | חַי – In this verse and verse 14 the text employs the past perfect construction. [As opposed to the expected "וַיְחִי", the verse begins with the subject and follows with a normal past tense form of the verb.] This might suggest that the events occurred in the more distant past and are recorded achronologically. It is possible that the story of the Tower of Bavel first took place in the era of Peleg (see Bereshit 10:25 and Seder Olam Rabbah 1), in which case Arpachshad and Shelach actually fathered their children before the events of verses 1-9. For further discussion of this grammatical construction, see Tenses in Tanakh. thirty-five yearsThirty-five years | חָמֵשׁ וּשְׁלֹשִׁים שָׁנָה – Literally: "five and thirty years". Throughout the chapter, whenever listing years, the chapter first records the single digits, then the tens, and only afterwards the hundreds. In the verses which state the age at which the individual fathered his son, the word "years" is mentioned only once (as in our verse). Yet, in the verses which mention the rest of the individual's life span, the word "years" appears after each component of the age (see, for example verse 13: "Arpachshad lived three years and four hundred years"). This translation has not distinguished between the formulations. and he fathered Shelach.
(13) Arpachshad lived four hundred and three years after he fathered Shelach, and he fathered sons and daughters.
(14) And Shelach had lived thirty years and he fathered Ever.
(15) Shelach lived four hundred and three years after he fathered Ever, and he fathered sons and daughters.
(16) Ever lived thirty-four years and he fathered Peleg.
(17) Ever lived four hundred and thirty years after he fathered Peleg, and he fathered sons and daughters.
(18) Peleg lived thirty years and he fathered Re'u.
(19) Peleg lived two hundred and nine years after he fathered Re'u, and he fathered sons and daughters.
(20) Re'u lived thirty-two years and he fathered Serug.
(21) Re'u lived two hundred and seven years after he fathered Serug, and he fathered sons and daughters.
(22) Serug lived thirty years and he fathered Nachor.
(23) Serug lived two hundred years after he fathered Nachor, and he fathered sons and daughters.
(24) Nachor lived twenty-nine years and he fathered Terach.
(25) Nachor lived one hundred and nineteen years after he fathered Terach, and he fathered sons and daughters.
(26) Terach lived seventy years and he fathered Avram, Nachor, and Haran.
(27) These are the descendants of Terach. Terach fathered Avram, Nachor, and Haran, and Haran fathered Lot.
(28) Haran died before his father Terach, in the land of his birth, in Ur Kasdim.in Ur Kasdim | בְּאוּר כַּשְׂדִּים – Literally: "in Ur of the Chaldees".
(29) Avram and Nachor took for themselves wives. The name of Avram's wife was Sarai and the name of Nachor's wife was Milkah, the daughter of Haran, the father of Milkah and the father of Yiskah.
(30) Sarai was barren; she had no child.
(31) Terach took his son, Avram, and his grandson, Lot, the son of Haran, and his daughter-in-law, Sarai, the wife of Avram. And they set out with themthey set out with them | וַיֵּצְאוּ אִתָּם – One might have expected "they set out with him" (or: "he set out with them"). See Rashi that the verse might be attributing the decision to travel to both Avram and Terach, and stating that Lot and Sarai accompanied them. For other explanations, see Radak, Shadal, and R. D"Z Hoffmann. from Ur Kasdim to go to the land of Canaan, and they came to Charan and dwelled there.
(32) The days of Terach were two hundred and five years; and Terach died in Charan.