## Radak on Genesis Chapter 7

###### Radak on Genesis 7:1:1
[Radak on Genesis 7:1:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:1:1)

**וַיֹּאמֶר ה׳ לְנֹחַ.** אָמַר לוֹ שֶׁיִּכָּנֵס לַתֵּבָה קֹדֶם בֹּא הַמַּבּוּל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר ה' לנח, He told him to enter the ark before the onset of the deluge.


###### Radak on Genesis 7:1:2
[Radak on Genesis 7:1:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:1:2)

**כִּי אֹתְךָ רָאִיתִי צַדִּיק לְפָנַי.** וְרָאוּי לְךָ שֶׁתִּמָּלֵט אַתָּה וְכָל בֵּיתְךָ מִן הַמַּבּוּל כְּדֵי לְיַשֵּׁב אֶת הָעוֹלָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי אותך ראיתי צדיק לפני, you and your family are therefore entitled to escape the deluge in order to form the nucleus of a new world order afterwards.


###### Radak on Genesis 7:2:1
[Radak on Genesis 7:2:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:2:1)

**מִכֹּל הַבְּהֵמָה הַטְּהוֹרָה תִּקַּח לְךָ.** כְּמוֹ שֶׁיָּבוֹאוּ לִפְנֵי הַתֵּבָה תַּכְנִיסֵם עִמָּךְ, וְזֶה לֹא אָמַר לוֹ מִתְּחִלָּה, אֶלָּא שֶׁיְּבִיאֵם אֶל הַתֵּבָה שְׁנַיִם שְׁנַיִם זָכָר וּנְקֵבָה, וְעַתָּה אָמַר לוֹ שֶׁיָּבִיא מִן הַטְּהוֹרָה שִׁבְעָה שִׁבְעָה זוּגוֹת וּמִן הַטְּמֵאָה זוּג אֶחָד, וְהוּא אִישׁ וְאִשְׁתּוֹ אוֹ שְׁנַיִם זוּגוֹת. וְהֵיאַךְ יָדַע נֹחַ הַטְּהוֹרָה וְשֶׁאֵינָהּ טְהוֹרָה? אֶפְשָׁר שֶׁהָאֵל אָמַר לוֹ סִימָנֵי טָהֳרָה כְּדֵי שֶׁיַּעֲשֶׂה מֵהֶם קָרְבָּן בְּצֵאתוֹ מִן הַתֵּבָה, אוֹ נֹאמַר כֵּיוָן שֶׁאָמַר לוֹ הָאֵל שִׁבְעָה מִן הַטְּהוֹרָה וּבָאוּ אֶל הַתֵּבָה מֵעַצְמָם, כְּמוֹ שֶׁכָּתַבְנוּ, אוֹתָם שֶׁרָאָה נֹחַ שֶׁבָּאוּ שִׁבְעָה שִׁבְעָה יָדַע שֶׁהֵם טְהוֹרִים, אֲבָל לֹא יַסְפִּיק זֶה הַפֵּרוּשׁ לְעוֹף שֶׁבָּאוּ שִׁבְעָה שִׁבְעָה בֵּין טְמֵאִים וּבֵין טְהוֹרִים, וְעַל כָּל פָּנִים צָרִיךְ לָנוּ לְפָרֵשׁ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מָסַר לְנֹחַ סִימָנֵי טָהֳרָה בֵּין בִּבְהֵמָה בֵּין בְּעוֹף, אֶלָּא אִם כֵּן נֹאמַר שֶׁלֹּא בָאוּ שִׁבְעָה אֶלָּא מֵהָעוֹף הַטָּהוֹר כְּמוֹ הַבְּהֵמָה הַטְּהוֹרָה, וּמַה שֶּׁאָמַר ״גַּם מֵעוֹף הַשָּׁמַיִם שִׁבְעָה שִׁבְעָה״ (בראשית ז:ג) רוֹצֶה לוֹמַר שִׁבְעָה הַטָּהוֹר, וְסָמַךְ עַל מַה שֶּׁאָמַר **הַטְּהוֹרָה**, לְפִיכָךְ אָמַר גַּם. וּמַה שֶּׁאָמַר שֶׁבָּאוּ שִׁבְעָה שִׁבְעָה מִן הַטְּהוֹרִים וּשְׁנַיִם מִן הַטְּמֵאִים לֹא לַעֲשׂוֹת קָרְבָּן בְּצֵאת נֹחַ מִן הַתֵּבָה לְבַד, שֶׁאִם כֵּן דַּי לוֹ בְּפָחוֹת מִשִּׁבְעָה, כִּי לֹא רָאִינוּ שֶׁהִקְרִיב נֹחַ אֶלָּא פַּעַם אַחַת, וְאִם הִקְרִיב יוֹתֵר יוּכַל לְהַקְרִיב מִן הַנּוֹלָדִים מֵהֶם לְשָׁנָה אוֹ לִשְׁנָתַיִם אוֹ יוֹתֵר, אֶלָּא מַה שֶּׁרָצָה הָאֵל לְהַשְׁאִיר מִן הַטְּהוֹרָה שִׁבְעָה כְּדֵי שֶׁיֹּאכְלוּ מֵהֶם נֹחַ וּבָנָיו הַבָּאִים אַחֲרֵיהֶם, שֶׁהַרְבֵּה מִינֵי הַטְּהוֹרִים לְפִי שֶׁהָיָה רוֹצֶה לְהַתִּיר לוֹ בָּשָׂר לֶאֱכֹל מַה שֶּׁלֹּא הִתִּיר לְאָדָם שֶׁלְּפָנָיו. וְאַף עַל פִּי שֶׁלֹּא מָנַע מִמֶּנּוּ שׁוּם בָּשָׂר מֵהַטְּמֵאִים כְּמוֹ שֶׁאָמַר ״כָּל רֶמֶשׂ אֲשֶׁר הוּא חַי לָכֶם יִהְיֶה לְאָכְלָה״ (בראשית ט:ג) עַד שֶׁמְּנָעָהּ מִבְּנֵי יִשְׂרָאֵל הַקְּדוֹשִׁים, אַף עַל פִּי כֵן לְפִי הַטֶּבַע הַטְּהוֹרוֹת טוֹבוֹת יוֹתֵר לְמַאֲכַל בְּנֵי אָדָם מֵהַטְּמֵאוֹת, וּבָרֹב לֹא יֹאכְלוּ בְּנֵי אָדָם בִּשְׁאָר הָאֻמּוֹת הַטְּמֵאִים אֶלָּא מִפְּנֵי הָרָעָב, לְפִיכָךְ הָיָה צָרִיךְ לְהַשְׁאִיר בַּבְּהֵמוֹת הַטְּהוֹרוֹת יוֹתֵר מִן הַטְּמֵאוֹת כְּדֵי לֶאֱכֹל מֵהֶם וּלְחַיּוֹת זֶרַע, אַף עַל פִּי שֶׁהַכָּתוּב לֹא אָמַר אֶלָּא לְחַיּוֹת זֶרַע, לְפִי שֶׁהָעִקָּר הוּא לְחַיּוֹת כְּדֵי שֶׁיִּמְצְאוּ הַדּוֹרוֹת הַבָּאִים אַחַר נֹחַ וּבָנָיו סִפּוּקָם מֵהֶם. וְאֵין לִשְׁאֹל לָמָּה שִׁבְעָה וְלֹא שִׁשָּׁה וְלֹא שְׁמוֹנָה אוֹ יוֹתֵר, כִּי הָאֵל רָאָה בְּחָכְמָתוֹ כִּי שִׁבְעָה צָרִיךְ וְיַסְפִּיקוּ, וְיוֹתֵר לֹא תָּכִילֵם הַתֵּבָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מכל בהמה הטהורה תקח לך, as they will arrive before the ark take them inside with you. Previously, G’d had told Noach only to take the animals in pairs, one pair per species. Only now was he instructed to take 6 additional pairs of each of the species of animal known as טהורה, ritually pure. It is not clear if of the ritually impure animals Noach was to take a single pair or two pairs. How did Noach know which animals were considered ritually pure? It is possible that G’d told him which peculiarities to watch for in order that he should know which to use as an offering after the deluge. Alternately, Noach would know when he saw that some of the animals came to him in lots of seven pairs. This explanation does not suffice for the birds, seeing that apparently all the birds arrived in lots of seven pairs. We must therefore fall back on the explanation that G’d provided Noach with information how to recognise which were the ritually pure animals. In that case, we would also have to conclude that the ritually impure birds did not come to the ark in pairs of seven. What then is the meaning of the words (verse 3) גם מעוף השמים שבעה שבעה?. “also from the birds in the sky seven pairs each?” Surely, this appears to apply only to the ritually pure birds, and the word גם refers back to the word הטהורה in verse 2. If the birds generally arrived in single pairs, and the ritually pure birds arrived in lots of seven pairs, the reason was not that they be used as offerings to G’d, seeing that Noach is on record as bringing only one offering, and he would be able to bring more such offerings from the next generation of such birds if he so desired. The reason may be that G’d intended for Noach and his family to use the excess number of ritually pure birds as food without endangering any of the species’ chances of survival. G’d had already planned to permit the consumption of meat to the survivors of the deluge, something which had been forbidden to Adam at the time. Even though G’d did not withhold any kind of living creature as food for man, as we know from Genesis 9,3 כל רמש אשר הוא חי לכם יהיה לאכלה, “any moving thing which is a live will be yours to eat,” this was amended for the Jewish people who were to be a nation of holy people. It is in the nature of things that the animals described as ritually pure, טהורות, are superior as food. In the majority, gentiles do not eat the meat of the other animals unless driven to do so by hunger. Keeping this in mind, G’d ordered Noach to take more of the ritually pure animals with him into the ark, to ensure that slaughtering some of them in due course would not deplete the available supply. The principal concern was to keep these species alive, i.e. לחיות זרע, to make sure man would always find a sufficient number of these animals available for his needs. G’d, in His wisdom knew that seven pairs of each would suffice, and that the ark would be unable to accommodate more than that number, and the amount of food needed to keep them alive for a whole year.


###### Radak on Genesis 7:2:2
[Radak on Genesis 7:2:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:2:2)

וּפֵירוּשׁ **אִישׁ וְאִשְׁתּוֹ.** זָכָר וּנְקֵבָה, וְאָמַר אִישׁ וְאִשְׁתּוֹ בְּדֶרֶךְ הַשְׁאָלָה, וְכַאֲשֶׁר הַזּוּגוֹת שָׁווֹת בְּאֵיכוּת אַחַת, אָמַר ״אִשָּׁה אֶל אֲחוֹתָהּ״ (שמות כו:ג), וְכַאֲשֶׁר אֵינָם שָׁווֹת בְּאֵיכוּת אַחַת וּרְאוּיִם לְהִזְדַּוֵּג זֶה אֶת זֶה כְּמוֹ זָכָר וּנְקֵבָה, אָמַר אִישׁ וְאִשְׁתּוֹ. וּמַה שֶּׁאָמַר **וּמִן הַבְּהֵמָה אֲשֶׁר לֹא טְהֹרָה הִוא** וְלֹא אָמַר טְמֵאָה? כֵּן הוּא הַדֶּרֶךְ בִּמְקוֹמוֹת רַבִּים, וְכֵן ״אֲשֶׁר לֹא יִהְיֶה טָהוֹר״ (דברים כג:יא), ״כִּי לֹא טָהוֹר הוּא״ (שמואל א כ:כו), ״אֲשֶׁר לֹא טוֹב עָשָׂה״ (יחזקאל יח:יח), ״לֹא טוֹבָה הַשְּׁמוּעָה״ (שמואל א ב:כד), ״וּלְהַכְרִית גּוֹיִם לֹא מְעָט״ (ישעיהו י:ז) וְהַדּוֹמִים לָהֶם, פַּעַם יְדַבֵּר בִּמְקַיֵּם וּפַעַם בִּמְכַחֵשׁ וְהַכֹּל אֶחָד. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה לא, פסחים ג) לָמְדוּ מִזֶּה שֶׁלֹּא יוֹצִיא אָדָם דָּבָר מְגֻנֶּה מִפִּיו, וְאָמְרוּ לְעוֹלָם יְסַפֵּר אָדָם בִּלְשׁוֹן כָּבוֹד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
איש ואשתו, male and female The words are not to be understood literally as “man and wife,” i.e. exclusive mates, but are a figure of speech. The best example and proof that the expression is not meant literally, is found in Exodus 26,3 אשה אל אחותה, describing certain boards of the Tabernacle being close matches. No one in their right mind would translate these words as “woman and her sister.” When the Torah here speaks in cumbersome language of מן הבהמה אשר איננו טהורה, meaning the ritually impure animals, instead of simply writing מן הבהמה הטמאה, this is not an unusual stylistic expression. We find similar cumbersome language in similar contexts in Deuteronomy 23,11אשר לא יהיה טהור or in Samuel I 20,24 כי לא טהור הוא. There are numerous more examples. Our sages in Pessachim 3 say that the Torah meant to demonstrate that it is worthwhile to write a few extra words in order to avoid the use of coarse or unseemly language.


###### Radak on Genesis 7:3:1
[Radak on Genesis 7:3:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:3:1)

**גַּם מֵעוֹף.** פֵּרַשְׁנוּהוּ בַּפָּסוּק שֶׁלְּפָנָיו. וּפֵרוּשׁ **עַל פְּנֵי כָל הָאָרֶץ**, כְּמוֹ שֶׁפֵּרַשְׁנוּ בַּפָּסוּק ״וַיַּעַשׂ אֱלֹהִים אֶת חַיַּת הָאָרֶץ״ (בראשית א:כה) כִּי מְקוֹמוֹתֵיהֶם חֲלוּקִים עַל פְּנֵי כָל הָאָרֶץ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
גם מעוף השמים, we have explained this already on the previous verse. The meaning of the words: על פני כל הארץ, is similar to what we explained in connection with this expression in Genesis 1,25, where it meant that the animals concerned were distributed across all different parts of the globe.


###### Radak on Genesis 7:4:1
[Radak on Genesis 7:4:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:4:1)

**כִּי לְיָמִים עוֹד שִׁבְעָה.** צִוָּהוּ שֶׁיִּכָּנֵס לַתֵּבָה שִׁבְעָה יָמִים קֹדֶם שֶׁיָּבִיא הַמַּבּוּל, לְהָכִין מוֹשַׁב הַבְּהֵמוֹת וְהַחַיּוֹת כָּל מִין וּמִין בְּקִנּוֹ, וּלְהַכְנִיס הַמַּאֲכָל כָּל מִין וּמִין בְּעוֹד שֶׁהַתֵּבָה פְּתוּחָה. וּבְדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (סנהדרין קח) כִּי מְתוּשֶׁלַח מֵת בְּאוֹתוֹ הַזְּמַן וְהֶאֱרִיךְ הָאֵל שִׁבְעַת יָמִים כְּדֵי שֶׁיִּתְעַסְּקוּ בְּאֶבְלוֹ שֶׁל מְתוּשֶׁלַח בְּאֵלֶּה שִׁבְעַת יָמִים, לְפִי שֶׁהָיָה צַדִּיק וְרָאוּי לְסָפְדוֹ, וְהָיָה מִנְהַג הַהֶסְפֵּד שִׁבְעַת יָמִים. וֶאֱמֶת כִּי יְמֵי מְתוּשֶׁלַח שָׁלְמוּ בְּבֹא הַמַּבּוּל, כְּמוֹ שֶׁכָּתַבְנוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי לימים עוד שבעה, G’d commanded both Noach and the animals to enter the ark already seven days prior to the onset of the deluge in order to assign to them their various accommodations and in order to get them used to their change in diet, especially the flesh eating beasts which had to adjust to a vegetarian diet. According to the Midrash (Sanhedrin 108) Metushelach had died during these days and G’d suspended the decree until after the days of mourning for him had expired. He had been a righteous man and it was no more than appropriate that his passing should be noted with appropriate eulogies and mourning rites. We know that these eulogies were spread over a period of seven days from Genesis 50,10 where, even though Yaakov had already been mourned for 70 days in Egypt prior to the transfer of his remains to the cave of Machpelah in the land of Canaan, he was eulogized again. We had already demonstrated that according to the data provided by the Torah Metushelach must have died at the time the deluge commenced.


###### Radak on Genesis 7:4:2
[Radak on Genesis 7:4:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:4:2)

**אָנֹכִי מַמְטִיר.** וְלֹא זָכַר הִבָּקַע הַתְּהוֹם, כִּי יָדוּעַ הוּא בִּרְבוֹת הַמָּטָר יִבָּקְעוּ הַמַּעְיָנוֹת שֶׁהָיוּ נִסְתָּרוֹת תַּחַת הָאָרֶץ טֶרֶם בֹּא הַמָּטָר, כִּי רִבּוּי הַגֶּשֶׁם יְלַחְלֵחַ הָאָרֶץ שֶׁהִיא יְבֵשָׁה וּקְבוּצָה וְעוֹמֶדֶת בִּפְנֵי מַעְיְנוֹת הַתְּהוֹם, וּכְשֶׁיָּבוֹא הַגֶּשֶׁם עָלֶיהָ יְלַחְלֵחַ הָאָרֶץ וְיַפְרִיד חֲלָקֶיהָ שֶׁהָיוּ קְבוּצִים וּמֵי הַמַּעְיָנוֹת הַנִּסְתָּרוֹת שֶׁהָיוּ נִכְבָּשִׁים תַּחַת הָאָרֶץ הַיְּבֵשָׁה, יְבַצְבֵּץ בְּהִתְלַחְלְחָהּ וְהִתְפָּרְדָהּ וְיִפָּשְׁטוּ עַל פְּנֵי הָאָרֶץ כְּמוֹ שֶׁהָיָה בִּתְחִלַּת הַבְּרִיאָה. וְלֹא הָיָה זֶה הֶפֶךְ הַטֶּבַע, שֶׁעָלוּ הַמַּיִם אֲשֶׁר בְּטִבְעָם שֶׁיֵּרְדוּ וְלֹא יַעֲלוּ, כִּי בְּשׁוּבָם לְמַה שֶּׁהָיוּ בִּתְחִלַּת הַבְּרִיאָה שֶׁהָיוּ עַל פְּנֵי הָאָרֶץ יָשׁוּבוּ כְּטִבְעָם, כִּי בְּטִבְעָם הַמַּיִם מֵעַל לָאָרֶץ כִּי הֵם קַלִּים מֵהָאָרֶץ, וְכַאֲשֶׁר נִסְתְּרוּ תַּחַת הָאָרֶץ הָיָה הֶפֶךְ הַטֶּבַע בִּרְצוֹן הַבּוֹרֵא שֶׁהוֹפֵךְ הַטְּבָעִים בְּעֵת שֶׁיִּרְצֶה. וְאַף עַל פִּי כִּי בְּשׁוּבָם לְטִבְעָם יַעֲלוּ שֶׁהֲרֵי הָיוּ תַּחַת הָאָרֶץ, אַף עַל פִּי כֵן בְּהִתְמַחֲאַת הָאָרֶץ מִפְּנֵי הַגֶּשֶׁם תֵּרֵד וְתִתְעָרֵב בַּמַּיִם וְהִנֵּה הַמַּיִם מֵעַל הָאָרֶץ מֵאֲלֵיהֶם וְיִתְפַּשְּׁטוּ, וְהַמַּיִם הַתַּחְתּוֹנִים דּוֹחֲקִים אֶת הָעֶלְיוֹנִים וְיִגְבְּרוּ הַמַּיִם עַל הָאָרֶץ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אנכי ממטיר, G’d did not make mention of the fountains of the earth bursting forth as it is a well known fact that this usually happens as a corollary to unusual amounts of rain falling on earth. The fact that the rainwater softens the earth’s crust, enables these subterranean wells held in check by the earth’s crust to burst forth without restraint. These additional waters then flood the surface of the globe. After all, as we explained already during the report of the creation, it is the natural tendency of water to inundate the dry areas of the globe. From a scientific perspective, all we have to remember is that the specific weight of water is lighter than that of earth, so that if allowed free reign, earth would always sink to the bottom of the water. The deluge therefore was not an unnatural event but it was a return to what had been natural until G’d had given a directive at the beginning of the third day that the waters concentrate in a single area to enable the earth to become visible. G’d had imposed unnatural restraints on the waters at that time, something that our sages have called an agreement made by Him with the waters, to comply with G’d’s commands when the need would arise.


###### Radak on Genesis 7:4:3
[Radak on Genesis 7:4:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:4:3)

**הַיְקוּם.** הוּא כְּלָל לְכֹל אֲשֶׁר עַל פְּנֵי הָאֲדָמָה מִבַּעֲלֵי חַיִּים, וְשָׁרְשׁוֹ קוּם וְהַיּוֹ״ד נוֹסֶפֶת כְּיוֹ״ד ״רִיבָה ה׳ אֶת יְרִיבַי״ (תהלים לה:א). וּבְאָמְרוֹ **כָּל הַיְקוּם**, רוֹצֶה לוֹמַר אֲשֶׁר בַּיַּבָּשָׁה שֶׁנִּשְׁאֲרוּ עַל פְּנֵי הָאֲדָמָה, לֹא הַדָּגִים וְלֹא אֲשֶׁר בַּתֵּבָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
היקום, an expression which covers all living phenomena on the face of the globe. The root of the word is קום, the letter י being an addition, just as the root of the word יריבי in Psalms 35,1 is really ריב, quarrel. The expression כל היקום refers to all that remained on the surface of the dray land, excluding fish and the living creatures inside the ark.


###### Radak on Genesis 7:5:1
[Radak on Genesis 7:5:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:5:1)

**וַיַּעַשׂ נֹחַ.** שֶׁנִּכְנַס בַּתֵּבָה הוּא וּבֵיתוֹ, וְהִכְנִיס עִמּוֹ הַבְּהֵמָה הַחַיָּה הָרֶמֶשׂ וְהָעוֹף, כְּמוֹ שֶׁאָמַר ״וַיָּבֹא נֹחַ וְגוֹ׳״ (בראשית ז:ז).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויעש נח, he entered the ark together with the animals slated for survival, as mentioned in ויבא נח in verse 7.


###### Radak on Genesis 7:6:1
[Radak on Genesis 7:6:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:6:1)

**וְנֹחַ בֶּן־שֵׁשׁ מֵאוֹת שָׁנָה.** סִפֵּר בּוֹ כַּמָּה שָׁנִים הָיָה כְּשֶׁבָּא אֶל הַתֵּבָה מִפְּנֵי הַמַּבּוּל שֶׁהָיָה, וְי״ו **וְהַמַּבּוּל** בִּמְקוֹם כַּאֲשֶׁר, כְּמוֹ ״אִם לֹא יִשְׂבְּעוּ וְיָלִינוּ״ (תהלים נט:טז) ״וְשִׂפְתֵי רְנָנוֹת יְהַלֶּל פִּי״ (תהלים סג:ז) וְרוֹצֶה לוֹמַר נֹחַ הָיָה בֶּן־שֵׁשׁ מֵאוֹת שָׁנָה כַּאֲשֶׁר **הָיָה הַמַּבּוּל עַל־הָאָרֶץ**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ונח, The Torah tells us how old Noach was when he entered the ark on account of the deluge that had begun. The letter ו in front of the word נח means the same as the word כאשר. We find parallel constructions of this use of the letter ו in Psalms 59,16 אם לא ישבעו וילינו, “when they are not satisfied they complain,” as well as in Psalms 63 7 ושפתי רננות יהלל פי, “I sing praises when my lips are joyful.” [clearly, one does not sing with one’s lips. Ed.]


###### Radak on Genesis 7:6:2
[Radak on Genesis 7:6:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:6:2)

**וְהַמַּבּוּל הָיָה.** מַבּוּל מַיִם, וְהַמַּבּוּל שֶׁזָּכַר עוֹמֵד בִּמְקוֹם שְׁנַיִם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והמבול היה מים, the word והמבול is used both as part of the previous part of the verse and as the end of the verse, i.e. “when the deluge which consisted of water took place, Noach was 600 years old.”


###### Radak on Genesis 7:7:1
[Radak on Genesis 7:7:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:7:1)

**וַיָּבֹא נֹחַ וְגוֹ׳.** שִׁבְעָה יָמִים נִכְנַס קֹדֶם בֹּא הַמַּבּוּל, זֶהוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
"Before the water..." - He went in before they came. And we don't know the reason why he says in his interpretation that he was of little faith. Because the text testifies that he was righteous and pure and that he did everything God commanded!


###### Radak on Genesis 7:7:2
[Radak on Genesis 7:7:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:7:2)

**מִפְּנֵי מֵי הַמַּבּוּל.** וְנִכְנַס קֹדֶם שֶׁיָּבֹאוּ. וְלֹא יָדַעְנוּ טַעַם לְדִבְרֵי הָאוֹמֵר בַּמִּדְרָשׁ (בראשית רבה לב) שֶׁאַף נֹחַ הָיָה מִקְּטַנֵּי אֲמָנָה, שֶׁהֲרֵי הַכָּתוּב מֵעִיד עָלָיו שֶׁהָיָה צַדִּיק תָּמִים וְעָשָׂה כְּכֹל אֲשֶׁר צִוָּהוּ ה׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מפני מי המבול, these words supply the reason why Noach entered. We do not understand the scholar in Bereshit Rabbah 32,6 who claimed that Noach lacked in faith because he did not enter the ark until after the rain forced him to. After all, the Torah had specifically stated that Noach was perfect and did all that G’d had commanded him.


###### Radak on Genesis 7:8:1
[Radak on Genesis 7:8:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:8:1)

**מִן־הַבְּהֵמָה.** מְבֹאָר הוּא.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מן הבהמה, we explained this already on verse 2 of this chapter.


###### Radak on Genesis 7:9:1
[Radak on Genesis 7:9:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:9:1)

**שְׁנַיִם שְׁנַיִם.** זוּגוֹת, וְהַזּוּגוֹת הֵם זָכָר וּנְקֵבָה. **בָּאוּ אֶל־נֹחַ**, הֵם בָּאוּ מֵעַצְמָם אֶל־נֹחַ אֶל־הַתֵּבָה וְהוּא הִכְנִיסָם כַּאֲשֶׁר צִוָּה עָלֵיהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
שנים שנים, in pairs. Seeing that a pair is made up of a male and a female, two pairs of each species came. כאשר צוה אלוקים את נח, the animals came of their own accord, but Noach brought them into the ark as G’d had commanded him to do.


###### Radak on Genesis 7:10:1
[Radak on Genesis 7:10:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:10:1)

**וַיְהִי לְשִׁבְעַת הַיָּמִים.** לְסוֹף שִׁבְעָה שֶׁנָּתַן לוֹ הָאֵל זְמַן ״כִּי לְיָמִים עוֹד שִׁבְעָה״ (בראשית ז:ד).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי לשבעת הימים, at the end of the period which G’d had described previously as כי לימים עוד שבעה in verse 4.


###### Radak on Genesis 7:11:1
[Radak on Genesis 7:11:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:11:1)

**בִּשְׁנַת וְגוֹ׳.** וּכְבָר זָכַר לְמַעְלָה וְאָמַר ״וְנֹחַ בֶּן שֵׁשׁ מֵאוֹת שָׁנָה״ (בראשית ז:ו)? אֶלָּא לֹא זָכַר הַחֹדֶשׁ וְכַמָּה בַּחֹדֶשׁ, וּבָזֶה הַפָּסוּק זָכַר **בַּחֹדֶשׁ הַשֵּׁנִי**, וְדָבָר זֶה מַחֲלֹקֶת בִּדְבָרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ראש השנה יא): רַבִּי אֱלִיעֶזֶר אוֹמֵר בְּתִשְׁרֵי נִבְרָא הָעוֹלָם, בַּחֹדֶשׁ הַשֵּׁנִי זֶה מַרְחֶשְׁוָן; רַבִּי יְהוֹשֻׁעַ אוֹמֵר בְּנִיסָן נִבְרָא הָעוֹלָם, בַּחֹדֶשׁ הַשֵּׁנִי זֶה אִיָּר. וְיוֹנָתָן הִכְרִיעַ כְּדִבְרֵי רַבִּי אֱלִיעֶזֶר שֶׁתִּרְגֵּם ״בְּיֶרַח הָאֵתָנִים״ (מלכים א ח:ב) ״בְּיַרְחָא דְעַתִּיקַיָּא קָרוּ לֵיהּ יַרְחָא קַדְמָאָה, וּכְעַן הוּא יַרְחָא שְׁבִיעָאָה״. וְנִרְאֶה שֶׁהַקַּדְמוֹנִים, מִבְּרִיאַת הָעוֹלָם עַד הֵנָּה, הָיוּ קוֹרְאִים חֹדֶשׁ תִּשְׁרֵי חֹדֶשׁ רִאשׁוֹן בַּשָּׁנָה כִּי בּוֹ נִבְרָא הָעוֹלָם, וּמִשֶּׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם נִקְרָא לְיִשְׂרָאֵל נִיסָן חֹדֶשׁ הָרִאשׁוֹן וְתִשְׁרֵי חֹדֶשׁ הַשְּׁבִיעִי, כִּי כֵן כָּתוּב ״הַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים״ (שמות יב:ב), אַחַר שֶׁאָמַר ״לָכֶם״ נִרְאֶה כִּי לִשְׁאָר הָאֻמּוֹת לֹא הָיָה נִיסָן רֹאשׁ הַחֳדָשִׁים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בשנת שש מאות שנה לחיי נח, although Noach’s age had already been reported before, here the Torah adds further precise data about the month and the day of the month when the deluge commenced. בחודש השני, there is a disagreement between the scholars of the Talmud if the “second month” refers to a count based on the lunar year or the solar year. According to the view that the world was created in the month of Tishrey, (i.e. that Adam was created on the first of that moth), the month described here is the month of Marcheshvan, whereas according to the view that the universe was created in the month of Nissan, the deluge would have started in the month of Iyar. Rabbi Yonathan (Rosh Hashanah 11) decided that the correct version is that of Rabbi Eliezer who translated the verse בירח האתנים in Kings I 8,2 as the “ancient” month. It appears that this month was called איתנים, seeing it was the month (תשרי) in which the universe had been created. It was only after the Jewish people left Egypt, that they adopted the month of Nissan as the first month of their calendar year, (partially), as we know from Exodus 12,1-2. The verses there make sense only if the other nations had not used the month of Nissan as the first month of the calendar year.


###### Radak on Genesis 7:11:2
[Radak on Genesis 7:11:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:11:2)

**נִבְקְעוּ.** הֵחֵלּוּ לְהִבָּקֵעַ וְלָצֵאת, כִּי תְּחִלָּה יָרְדוּ גְּשָׁמִים לָרֹב בּוֹ בַּיּוֹם, וְאַחַר שֶׁהֵחֵלּוּ לָרֶדֶת הֵחֵלָּה הָאָרֶץ לְהִתְלַחְלֵחַ וּלְהִבָּקֵעַ הַמַּעְיָנוֹת בּוֹ בַּיּוֹם, וְיוֹם יוֹם הָיָה מוֹסִיף הַלַּחְלוּחַ בָּאָרֶץ, וִיצִיאַת הַמַּיִם עַל פְּנֵי הָאָרֶץ, עַד שֶׁשָּׁלְמוּ יְמֵי הַגֶּשֶׁם נִבְקְעוּ כָּל הַמַּעְיָנוֹת וְהַמַּיִם מִתְגַּבְּרִים לָצֵאת יוֹם יוֹם עַד חֲמִשִּׁים וּמְאַת יוֹם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
נבקעו, they began to crack open, and to emerge from below. As a result of tremendous amounts of rain having poured down from the skies, the crust of the earth was weakened, so that the waters underneath found it easy to burst forth in streams all over the place. This process, once started continued and accelerated and even when the 40 days of rain had stopped, the waters kept rising for 150 days due to the waters coming out of the bowels of the earth.


###### Radak on Genesis 7:11:3
[Radak on Genesis 7:11:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:11:3)

**תְּהוֹם רַבָּה.** לְשׁוֹן נְקֵבָה, וְכֵן ״תְּהוֹם רוֹמְמָתְהוּ״ (יחזקאל לא:ד), וְיֵשׁ לְשׁוֹן זָכָר ״תְּהוֹם אֶל תְּהוֹם קוֹרֵא״ (תהלים מב:ח).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
תהום רבה, the noun תהום here is used as a feminine noun, as it is also in Ezekiel 31,4. However, the same noun also occurs in the masculine mode in Psalms 42,8.


###### Radak on Genesis 7:11:4
[Radak on Genesis 7:11:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:11:4)

**וַאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ.** וָי״ו וַאֲרֻבֹּת, פֵּירוּשׁוֹ אַחַר, כְּלוֹמַר אַחַר שֶׁאֲרֻבֹּת הַשָּׁמַיִם נִפְתָּחוּ הַמַּעְיָנוֹת כְּמוֹ שֶׁכָּתַבְנוּ לְמַעְלָה בְּפָסוּק ״כִּי לְיָמִים״; וּכְמוֹ וָי״ו זֶה הוּא וָי״ו מִן ״אַתָּה קָצַפְתָּ וְנֶחֱטָא״ (ישעיהו סד:ד) אַחַר שֶׁחָטָאנוּ קָצַפְתָּ עָלֵינוּ, ״וְהוּא נִרְדָּם וַיָּעַף״ (שופטים ד:כא), ״וַיֵּרֶד מֵעֲשׂוֹת הָעֹלָה״ (ויקרא ט:כב), ״יִגְבַּר יָמוּת וְיֶחְלָשׁ״ (איוב יד:י), כַּאֲשֶׁר כָּתַבְנוּ בְּסֵפֶר הַדִּקְדּוּק מִסֵּפֶר הַמִּכְלוֹל בְּשִׁמּוּשׁ הָאוֹתִיּוֹת. וְלָרֹב הַגְּשָׁמִים אָמַר אֲרֻבּוֹת כְּאִלּוּ נִפְתְּחוּ הַשָּׁמַיִם אֲרֻבּוֹת אֲרֻבּוֹת, וְכֵן אָמַר (מלכים ב ז:יט) ״הִנֵּה ה׳ עֹשֶׂה אֲרֻבּוֹת בַּשָּׁמַיִם הֲיִהְיֶה הַדָּבָר הַזֶּה״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וארבות השמים נפתחו, the letter ו at the beginning of the word וארבות refers to something in addition. The Torah reports that after the “windows,” or storage chambers of the waters in the heavens had opened and poured down rain in great quantities, also the fountains in the earth below joined in flooding the surface of the globe. We already explained the procedure in our commentary on verse 4. The letter ו is used in a similar fashion in Isaiah 64,4 הן אתה קצפת ונחטא, “You are angry seeing that we have sinned.” Similar constructions are found in Judges 4,21 והוא נרדם ויעף “seeing that he was tired he fell asleep.” Or, Leviticus 9,22 וירד מעשות העולה, “seeing that he had performed the rites of the burnt-offering” he descended.” Seeing there was so much rain, the Torah, using a figure of speech, describes the source of the rain as the ארבות השמים נפתחו, “the windows of the sky having opened.” The term ארבות השמים also appears in Kings II 7,19 where the grain which had been in short supply is predicted by the skeptical captain as being inadequate to supply the necessary quantity even if all of the celestial windows were to be opened and it would rain down from there.


###### Radak on Genesis 7:12:1
[Radak on Genesis 7:12:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:12:1)

**וַיְהִי הַגֶּשֶׁם.** כְּמוֹ שֶׁאָמַר הָאֵל כֵּן הָיָה אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי הגשם, as G’d had predicted so it came to pass; it kept raining non-stop for 40 days.


###### Radak on Genesis 7:13:1
[Radak on Genesis 7:13:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:13:1)

**בְּעֶצֶם הַיּוֹם הַזֶּה.** בְּשִׁבְעָה עָשָׂר לַחֹדֶשׁ שֶׁזָּכַר, בּוֹ בַיּוֹם נִכְנַס אֶל הַתֵּבָה; וְהִנֵּה אָמַר לְמַעְלָה כִּי בִּתְחִלַּת שִׁבְעָה נִכְנַס, וְאֵיךְ אָמַר עַתָּה כִּי בְּסוֹף שִׁבְעָה נִכְנַס שֶׁהוּא שִׁבְעָה עָשָׂר בְּמַרְחֶשְׁוָן? וְהַנִּרְאֶה מִזֶּה כִּי הוּא נִכְנַס בִּתְחִלַּת שִׁבְעָה כְּמוֹ שֶׁצִּוָּהוּ הָאֵל עִם כָּל בָּאֵי הַתֵּבָה, וְהֵחֵל לְתַקֵּן מוֹשָׁבוֹ וּמוֹשַׁב הַבָּאִים עִמּוֹ, וְאֵלֶּה שִׁבְעַת הַיָּמִים הָיוּ יוֹצְאִים וּבָאִים הָאָדָם וְהַבְּהֵמָה וְהָעוֹף וְהָיוּ רוֹעִים בַּיַּבָּשָׁה סָמוּךְ לַתֵּבָה, וְהָיוּ בֵּין כָּךְ וּבֵין כָּךְ מִתְרַוְּחִים לַאֲוִיר הָעוֹלָם, כִּי דַּי לָהֶם שֶׁיִּסָּגְרוּ בַּתֵּבָה הַיָּמִים שֶׁיִּצְטָרְכוּ מִפְּנֵי מֵי הַמַּבּוּל, וּבַיּוֹם הַשְּׁבִיעִי שֶׁהָיָה שִׁבְעָה עָשָׂר בְּמַרְחֶשְׁוָן נִכְנַס קֹדֶם בֹּא הַגֶּשֶׁם, וְכֵיוָן שֶׁנִּכְנְסוּ כֻּלָּם וְסָגַר נֹחַ פֶּתַח הַתֵּבָה וְהַחַלּוֹן שֶׁעָשָׂה לְמַעְלָה, בָּאוּ מֵי הַמַּבּוּל בּוֹ בַיּוֹם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בעצם היום הזה, on this very date, the 17th day of the second month, after Noach had entered the ark. How do we reconcile this statement with the verses 4-6 from which we deduced that Noach entered the ark already 7 days before the onset of the deluge? We must conclude that whereas the animals entered the ark at the beginning of the seven day period, Noach, who entered with them and made things comfortable for them, still commuted between the ark and his regular home. It is possible that even the animals and the birds still grazed in the vicinity of the ark, knowing that as soon as the rains would start their place was only inside the ark. They did not look forward to having to spend any more time than absolutely necessary for their survival inside the ark. On the seventh day, i.e. the 17th of the month, they all entered the ark for the last time prior to the earth having dried sufficiently after the deluge to enable them to disembark. As soon as everybody was inside, Noach locked the exit door, as well as the window which he had built into the roof of the ark, seeing the waters of the deluge would commence to descend on this very day.


###### Radak on Genesis 7:14:1
[Radak on Genesis 7:14:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:14:1)

**הֵמָּה, כֹּל צִפּוֹר כָּל כָּנָף.** וְ**כָל הָעוֹף** שֶׁאָמַר כָּלַל לְכָל חַי שֶׁיָּעוּף, וּפֵרַשׁ עוֹד וְאָמַר כֹּל צִפּוֹר, וְהוּא כְּלָל לְכָל הָעוֹפוֹת גְּדוֹלִים טְהוֹרִים וּטְמֵאִים, וּפֵרַשׁ עוֹד וְאָמַר כָּל כָּנָף, אֲפִלּוּ הָעוֹפוֹת הַקְּטַנִּים, כְּמוֹ מִינֵי הָאַרְבֶּה וְהַצִּרְעָה וְהַזְּבוּב וְהַדּוֹמֶה לָהֶם, וּפֵרוּשׁ כָּל כָּנָף כָּל בַּעַל כָּנָף אוֹ הוּא שֵׁם תֹּאַר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
המה..כל צפור, כל כנף, when the Torah used the word עוף it referred to any creature that could fly, יעוף. Now the Torah became even more explicit, writing כל צפור, a generic term for all the larger birds. The expression צפור includes both the ritually pure birds as well as the ritually impure ones. כל כנף, the Torah adds more detail, writing that every creature that has wings was included in those entering the ark; alternatively, the word could be understood as an adjective, i.e. “every feathered creature.”


###### Radak on Genesis 7:15:1
[Radak on Genesis 7:15:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:15:1)

**וַיָּבֹאוּ, שְׁנַיִם שְׁנַיִם.** זוּגוֹת, כְּמוֹ שֶׁבָּאוּ בְּבִיאָה רִאשׁוֹנָה כֵּן בָּאוּ בְּבִיאָה שְׁנִיָּה, לֹא נִפְקַד אֶחָד מֵהֶם וְלֹא הָלַךְ לוֹ אֶל הַמִּדְבָּר וְלֹא הִתְעָרֵב עִמָּהֶם אַחֵר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויבאו שנים שנים, in pairs, just as the first time. They all showed up, not a single one had disappeared or joined another species.


###### Radak on Genesis 7:16:1
[Radak on Genesis 7:16:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:16:1)

וְ**כַּאֲשֶׁר צִוָּה אֹתוֹ אֱלֹהִים.** לְהַעֲמִיד כָּל מִין וּמִין בְּקַנּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כאשר צוה אותו אלוקים, to place every species in a separate cubicle.


###### Radak on Genesis 7:16:2
[Radak on Genesis 7:16:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:16:2)

**וַיִּסְגֹּר ה׳ בַּעֲדוֹ.** הֵגֵן בַּעֲדוֹ שֶׁלֹּא נִפְתַּח בַּתֵּבָה אֲפִלּוּ נֶקֶב אֶחָד בְּחֹזֶק הַגְּשָׁמִים הָרַבִּים שֶׁהָיוּ אַרְבָּעִים יוֹם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויסגר ה' בעדו, He protected him against the chance of even a small hole opening in the ark as a result of the powerful rains which continued for forty days.


###### Radak on Genesis 7:17:1
[Radak on Genesis 7:17:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:17:1)

**וַיְהִי הַמַּבּוּל אַרְבָּעִים יוֹם.** יוֹם וָלַיְלָה, כְּמוֹ שֶׁזָּכַר, וּבִכְלַל יוֹם הַלַּיְלָה, כְּמוֹ ״וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם אֶחָד״ (בראשית א:ה) וְהַדּוֹמִים לוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי המבול ארבעים יום, day and night, as has been mentioned in verse 12. The night is usually included when the Torah speaks of יום, day. We have learned this already in Genesis 1,8 ויהי ערב ויהי בוקר יום אחד, “it was evening, it became morning, one day.”


###### Radak on Genesis 7:17:2
[Radak on Genesis 7:17:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:17:2)

**וַיִּרְבּוּ הַמַּיִם.** וְכַאֲשֶׁר רָבוּ הַמַּיִם שֶׁהָיוּ אַרְבָּעִים יוֹם וּמֵי הַמַּעְיָנוֹת שֶׁגָּבְרוּ גַּם כֵּן, הָיָה בָּהֶם כֹּחַ לִשְׂאֵת אֶת הַתֵּבָה שֶׁתִּהְיֶה צָפָה עַל פְּנֵי הַמַּיִם, כִּי עַד שֶׁלֹּא גָּבְרוּ הַמַּיִם הָיְתָה כְּבֵדָה וְלֹא הָיְתָה יְכוֹלָה לָרוּם מֵעַל הָאָרֶץ עַד שֶׁרָבוּ וְנָשְׂאוּ הַתֵּבָה וְצָפָה עַל פְּנֵי הַמַּיִם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וירבו המים, when the waters had increased for forty days, and the waters of the underground wells were added to the rainwater, the latter were powerful enough to lift the ark and all the creatures inside. Due to its weight it had not risen from the ground until the force of the subterranean geysers lifted it, and the ark now floated on the waters.


###### Radak on Genesis 7:18:1
[Radak on Genesis 7:18:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:18:1)

**וַיִּגְבְּרוּ הַמַּיִם.** זֶה הַפָּסוּק בָּא לְהוֹסִיף רִבּוּי הַמַּיִם, כִּי וַיִּגְבְּרוּ יוֹתֵר מִן **וַיִּרְבּוּ**, וְאָמַר אַחַר וַיִּרְבּוּ וַיִּגְבְּרוּ לְהוֹדִיעַ כִּי הַהִתְגַּבְּרוּת הָיְתָה בְּרִבּוּי לֹא בְּחֹזֶק בִּלְבַד, וּמִתְּחִלָּה נָשָׂא אוֹתָהּ הַמַּיִם מֵעַל הָאָרֶץ כְּשֶׁגָּבְרוּ הַמַּיִם יוֹתֵר הוֹלִיכוּ אוֹתָהּ הֵנָּה וְהֵנָּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויגברו המים, this verse adds a new dimension to what we have been told already, i.e. that the waters became turbulent. This is why the Torah adds the word מאד מאד twice, something most unusual. The repeated statement וירבו, that the waters still kept increasing in volume, is meant to tell us that the waters did not only increase in turbulence but also kept increasing in quantity. Whereas originally, the waters could only raise the ark, now, thanks to the turbulence, the ark was driven in different directions from where it had stood originally.


###### Radak on Genesis 7:19:1
[Radak on Genesis 7:19:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:19:1)

**וְהַמַּיִם גָּבְרוּ.** גַּם זֶה בָּא לְהוֹסִיף יוֹתֵר, לְפִיכָךְ אָמַר **מְאֹד מְאֹד**. וְיֵשׁ הֵנָּה שְׁנֵי רִבּוּיִים, כִּי מִתְּחִלָּה אָמַר ״וַיִּרְבּוּ״ וְאָמַר ״מְאֹד״ עִם ״וַיִּרְבּוּ״, וּבַפָּסוּק הַזֶּה אָמַר **מְאֹד** עִם גָּבְרוּ, וְהַהִתְגַּבְּרוּת יוֹתֵר מִן הָרִבּוּי, וְעוֹד אָמַר **מְאֹד מְאֹד**, לְהוֹסִיף יוֹתֵר הַתּוֹסֶפֶת שֶׁכֻּסּוּ כָּל־הֶהָרִים הַגְּבֹהִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והמים גברו, this too is meant to give us additional information. This is why the words מאד מאד have been added, each of these words alerting us to an increasing power of the waters driving the ark. Now the waters were so powerful that they drove the ark far away from where it had stood originally. The second word מאד hints at the ark rising higher than any of the surrounding mountains.


###### Radak on Genesis 7:20:1
[Radak on Genesis 7:20:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:20:1)

**חֲמֵשׁ עֶשְׂרֵה.** פֵּרֵשׁ כַּמָּה גָּבְהוּ הַמַּיִם עַל הֶהָרִים, וְאָמַר עוֹד **וַיְכֻסּוּ הֶהָרִים**, רוֹצֶה לוֹמַר אֲפִלּוּ הַגְּבוֹהִים שֶׁבָּהֶם, כְּמוֹ **חֲמֵשׁ עֶשְׂרֵה אַמָּה מִלְמַעְלָה**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
חמש עשרה, this number describes how much above the highest mount the keel of the ark had risen.
 ויכוסו ההרים, even the tallest of the mountains were covered by at least 15 cubits of water.


###### Radak on Genesis 7:21:1
[Radak on Genesis 7:21:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:21:1)

**וַיִּגְוַע וְגוֹ׳ וְכֹל הָאָדָם.** אָמַר וְכֹל הָאָדָם בָּאַחֲרוֹנָה, כְּלוֹמַר אֲפִלּוּ אָדָם שֶׁיֵּשׁ לוֹ דַּעַת וְתַחְבּוּלָה לְהִשָּׁמֵר מֵהָרַע, וְהָיָה לָהֶם לְהֵעָלוֹת עַל הֶהָרִים הַגְּבוֹהִים, לֹא הוֹעִילָה לָהֶם תַּחְבּוּלוֹתָם, כִּי חֲמֵשׁ עֶשְׂרֵה אַמָּה מֵעַל הֶהָרִים גָּבְרוּ הַמַּיִם. וְאָמַר **וְכֹל** שֶׁאֲפִלּוּ הַנְּפִילִים שֶׁנִּשְׂגְּבוּ בֶּהָרִים הַגְּבוֹהִים כִּסּוּ הַמַּיִם וְטָבְעוּ בָּהֶם. וְהַגְּוִיעָה הִיא מִיתָה מְהֵרָה בְּלֹא שׁוּם אֲרִיכוּת, וְכֵן הוּא הַטּוֹבֵעַ בַּמַּיִם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויגוע...וכל האדם, the reason the word האדם is mentioned last, is to tell us that even man, who thanks to his intelligence and foresight could have been expected to find ways of escaping this disaster by taking refuge on top of the mountains, etc., was unable to save himself. The 15 cubits of water that covered even the tallest of the mountains made it impossible for any person to survive. The addition of the word וכל, includes even the giants drowned in these waters. The expression גויעה as a description of dying, refers to prompt death, as opposed to lingering death. People who drown die without prolonged agony.


###### Radak on Genesis 7:22:1
[Radak on Genesis 7:22:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:22:1)

**כֹּל אֲשֶׁר נִשְׁמַת רוּחַ חַיִּים בְּאַפָּיו.** שְׁנֵיהֶם סְמוּכִים נִשְׁמַת וְרוּחַ, כְּאִלּוּ אָמַר נִשְׁמַת חַיִּים וְרוּחַ חַיִּים, וְכֵן סָמוּךְ עַל סָמוּךְ ״מִבְחַר וְטוֹב לְבָנוֹן״ (יחזקאל לא:טז), ״וְאֶת מִסְפַּר מִפְקַד הָעָם״ (שמואל ב כד:ט), ״נַהֲרֵי נַחֲלֵי דְּבַשׁ וְחֶמְאָה״ (איוב כ:יז) וְהַדּוֹמִים לָהֶם. וְאָמַר נִשְׁמַת חַיִּים עַל הָאָדָם וְרוּחַ חַיִּים עַל שְׁאָרֵי בַּעֲלֵי חַיִּים, כִּי לֹא אָמַר נְשָׁמָה אֶלָּא עַל הָאָדָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כל אשר נשמת רוח חיים באפיו, both the words נשמת and רוח are in a construct mode belonging to the word חיים, as if the Torah had written נשמת חיים ורוח חיים. Other examples of such a construction are found in Ezekiel 31,16 מבחר וטוב לבנון, “the choicest and best of Lebanon.” Or, Job 20,17 נהרי נחלי דבש וחמאה, “the streams, the rivers of honey, the brooks of cream.” The Torah, when referring to man, speaks of נשמת, whereas when speaking of the animals it describes their essence of life as רוח חיים.


###### Radak on Genesis 7:22:2
[Radak on Genesis 7:22:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:22:2)

**בֶּחָרָבָה.** אֲבָל דָּגִים שֶׁבַּיָּם לֹא מֵתוּ, כִּי בַמַּיִם הוּא גִּדּוּלָם, וְעוֹד כִּי אֵינָם עִם הָאָדָם בַּיַּבָּשָׁה שֶׁיָּמוּתוּ בַּעֲבוּרוֹ. וּמַה שֶׁאָמַר בְּחֻרְבַּן הָאָרֶץ (הושע ד:ג) ״וְגַם דְּגֵי הַיָּם יֵאָסֵפוּ״ וְעוֹד אָמַר ״אָסֹף עוֹף הַשָּׁמַיִם וּדְגֵי הַיָּם״ (צפניה א:ג) שָׁם נֶאֱמַר דֶּרֶךְ גּוּזְמָא, אוֹ אֲפִלּוּ הָיָה הַדָּבָר כְּמַשְׁמָעוֹ, שָׁם מְדַבֵּר בְּאֶרֶץ פְּרָטִית וְאִם מֵתוּ הַדָּגִים שֶׁבְּאוֹתוֹ הַיָּם הַסָּמוּךְ לְאוֹתָהּ הָאָרֶץ לֹא מֵתוּ בְּיַמִּים אֲחֵרִים וְלֹא אָבַד הַמִּין הַהוּא, אֲבָל בַּמַּבּוּל שֶׁהָיָה חֻרְבַּן כָּל הָאָרֶץ אִם הָיוּ מֵתִים כָּל הַדָּגִים שֶׁהָיוּ בְּכָל הַיַּמִּים הִנֵּה אָבַד הַמִּין הַהוּא מִן הָעוֹלָם וְלֹא רָאָה הָאֵל יִתְבָּרַךְ לְהַשְׁחִית כָּל הָעוֹלָם וּלְהַחֲזִירוֹ לְתֹהוּ וָבֹהוּ, וְלֹא לִבְרֹא עוֹלָם חָדָשׁ שֶׁהֲרֵי הִשְׁאִיר מִכָּל מִין וּמִין וְאָמַר לְהַחֲיוֹתָם עִם נֹחַ בַּתֵּבָה, וְהַדָּגִים לֹא הָיָה לָהֶם דֶּרֶךְ לְהַחֲיוֹתָם וּלְהַשְׁאִיר מֵהֶם עִם נֹחַ בַּתֵּבָה כִּי לֹא יִחְיוּ כִּי אִם בַּמָּיִם. **וַיִּמַח**, מִבִּנְיַן הַקַּל מִן מָחָה בְּשֶׁקֶל ״וַיִּשַׁע ה׳״ (בראשית ד:ד) מִן שָׁעָה וְהוּא פֹּעַל יוֹצֵא; וּפֵרַשׁ כִּי הָאֵל מָחָה בְּמֵי הַמַּבּוּל אֶת כָּל הַיְקוּם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בחרבה, but the fish on the earth did not die. They were, after all in their habitat. Furthermore, apart from the technical reason why they would not drown in the water, more importantly, seeing that they had never shared the same habitat as man, they had not learned of man’s corrupt ways and become corrupt themselves. We must contrast the implication here that the fish did not die, with definitive statements threatening the death of the fish of the sea as a result of G’d’s retribution to man for his iniquity both in Hoseah 4,3 וגם דגי הים יאספו, “also the fish in the sea will perish,” as well as the statement in Tzefaniah 1,3 אסף עוף השמים ודגי הים, “both the birds in the sky I will sweep away as well as the fish in the sea.” Either what these prophets threaten are exaggerations, or if we are to take these threats at face value, literally, these predictions apply to specific countries but not world-wide. If the prophet speaks about events which have happened since he issued the threat in G’d’s name, he referred to the fish adjoining a specific country being devastated by G’d, but this did not result in a species of fish being wiped out on a global scale. At the time of the deluge there was a wholesale destruction of life on the earth barring the seas, except for the few specimen of each species that survived in the ark. The specimen that were saved did not deserve to die any less than their counterparts, but they were saved in order not to make it necessary for G’d to create them anew after the deluge. It had been inappropriate for G’d to destroy the fish, or even to save them by means of a miracle, as they would not have been able to share the accommodation in the ark, and the ark itself would have sunk if part of it had been converted into an aquarium holding all the fish.


###### Radak on Genesis 7:23:1
[Radak on Genesis 7:23:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:23:1)

**וַיִּמָּחוּ מִן־הָאָרֶץ.** אָמַר וַיִּמָּחוּ אַחַר שֶׁאָמַר **וַיִּמַח**, בַּעֲבוּר הָאָדָם, רוֹצֶה לוֹמַר שֶׁנִּמְחוּ מִכֹּל וָכֹל שֶׁלֹּא נִשְׁאַר בָּהֶם שׁוּם זֵכֶר וְשׁוּם בִּנְיָן שֶׁבָּנוּ שֶׁיֹּאמַר אַחַר הַמַּבּוּל זֶה הַבִּנְיָן בָּנָה פְּלוֹנִי אֲשֶׁר מֵת בַּמַּבּוּל, כִּי הַכֹּל נִמְחָה בְּמֵי הַמַּבּוּל, לֹא נִשְׁאַר אֶלָּא נֹחַ וַאֲשֶׁר אִתּוֹ. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה דָּרְשׁוּ (סנהדרין קח): **וַיִּמַח** בָּעוֹלָם הַזֶּה, **וַיִּמָּחוּ מִן־הָאָרֶץ** לָעוֹלָם הַבָּא.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וימח, the word is in the kal conjugation similar to וישע in Genesis 4,4, but it is in a transitive mode. There are verbs which by definition are in a transitive mode though they appear in the conjugation kal. [prominent examples are such roots as נתן, to give, רצח, to murder, etc. Ed.] וימחו מן הארץ, if G’d wiped out these creatures, וימח, is it not obvious that they were wiped out, וימחו? So what do these words tell us? The repetition is to indicate that they were so thoroughly wiped out that not a trace of them remained. [scientists digging for their remains would not find any. Ed.] There were no ruins left behind, concerning which anyone could ever say: “this building had been owned or built by a certain individual.” Our sages in Sanhedrin 108 understand the repetition asוימח referring to their destruction in this physical material world, whereas the word וימחו refers to their obliteration also from the world to come.


###### Radak on Genesis 7:24:1
[Radak on Genesis 7:24:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/7:24:1)

**וַיִּגְבְּרוּ.** סִפֵּר כַּמָּה הָיָה תַּגְבֹּרֶת הַמַּיִם, וְהָיוּ מֵאָה וַחֲמִשִּׁים יוֹם. וְכָל זֶה יָדַע מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם בְּרוּחַ הַקֹּדֶשׁ הַדְּבָרִים הַסְּפוּרִים, לֹא שֶׁיָּדַע נֹחַ כַּמָּה יָמִים גָּבְרוּ הַמַּיִם וּמָסַר לַדּוֹרוֹת הַבָּאִים; אַף עַל פִּי שֶׁיָּדַע סַךְ הָאַרְבָּעִים שֶׁשָּׁלְמוּ יְמֵי הַגֶּשֶׁם אַף עַל פִּי שֶׁהֶאֱמִין בָּאֵל שֶׁאָמַר לוֹ ״אָנֹכִי מַמְטִיר עַל הָאָרֶץ אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה״ (בראשית ז:ד) וְהוּא הִרְגִּישׁ יוֹם שֶׁשָּׁלְמוּ יְמֵי הַגֶּשֶׁם כִּי בְּנָפְלָם עַל הַתֵּבָה בֶּאֱמֶת הָיָה מַרְגִּישׁ בָּהֶם; אֶלָּא שֶׁיֵּשׁ לָנוּ לִשְׁאֹל אֵיךְ יָדַע מִסְפַּר הַיָּמִים וְהִנֵּה לֹא הָיָה לֹא יוֹם וְלֹא לַיְלָה, וַאֲפִלּוּ הָיָה, הוּא לֹא רָאָה וְלֹא יָדַע בְּתוֹךְ הַתֵּבָה כִּי כֻלָּהּ הָיְתָה סְגוּרָה וְאֵיךְ יָדַע אַרְבָּעִים יוֹם לְחִסָּרוֹן הַמַּיִם וְשִׁבְעַת יָמִים שְׁלֹשָׁה פְעָמִים כְּשֶׁשָּׁלַח הָעוֹרֵב וְהַיּוֹנָה? וְיֵשׁ לָנוּ לוֹמַר כִּי נֹחַ הָיָה חָכָם בְּעִנְיְנֵי הַתְּכוּנָה וְהַשִּׁעוּר וְהֵכִין לוֹ הַכֵּלִים לִשְׁעוֹת הַיּוֹם וְהַלַּיְלָה כְּמוֹ שֶׁעוֹשִׂים בַּעֲלֵי הַמְּלָאכָה הַהִיא וְיוֹדְעִים בָּהֶם שְׁעוֹת הַיּוֹם וְהַלַּיְלָה וַאֲפִילּוּ לֹא יִרְאוּ שֶׁמֶשׁ וְכוֹכָב. וּבֶאֱמֶת נֵרוֹת דּוֹלְקוֹת הָיוּ לוֹ בְּתוֹךְ הַתֵּבָה דּוֹלְקוֹת יוֹם וָלַיְלָה וּלְאוֹרָן הָיָה עוֹשֶׂה מַה שֶּׁצָּרִיךְ לַעֲשׂוֹת וּלְהַאֲכִיל הַחַיּוֹת וְהַבְּהֵמוֹת וְהָעוֹפוֹת. וְאֵלֶּה **חֲמִשִּׁים וּמְאַת יוֹם** הָיוּ אַחַר הָאַרְבָּעִים וְהִנֵּה שָׁלְמוּ הָאַרְבָּעִים בְּעֶשְׂרִים וְתִשְׁעָה בְּכִסְלֵו כִּי מִשִּׁבְעָה עָשָׂר מַרְחֶשְׁוָן עַד עֶשְׂרִים וְתִשְׁעָה בְּכִסְלֵו אַרְבָּעִים יוֹם, וּמֵאָה וַחֲמִשִּׁים יוֹם שָׁלְמוּ בְּאֶחָד בְּסִיוָן, כִּי מֵעֶשְׂרִים וְתִשְׁעָה בְּכִסְלֵו עַד אֶחָד בְּסִיוָן מֵאָה וַחֲמִשִּׁים יוֹם שֶׁהֵם חֲמִשָּׁה חֳדָשִׁים לְחָדְשֵׁי הַחַמָּה כָּל חֹדֶשׁ מִשְּׁלֹשִׁים יוֹם (עין ראש השנה יא ע״ב).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויגברו, the Torah now describes for how many days this overwhelming force of the water continued to increase, i.e. for 150 days. Moses knew all this due to his holy spirit, [which included not only prophetic visions of the future, but knowledge of the past that no living man had seen. Ed.] We cannot assume that Noach, personally, was aware that the waters kept rising for 150 days and that he passed on this information throughout the ages. What instruments did Noach have to arrive at such a conclusion? All he knew for sure was that the rain had stopped after 40 days. No doubt he had implicit trust that G’d had told him the truth when He had announced that here would be continuous rain for 40 days. Still, he had ways of confirming this by his own observations. If there is a question, the question is what way did Noach have to determine that precisely 40 days had elapsed since the beginning of the deluge? Surely, inside the ark with its windows closed, he could not be sure when it was daylight outside and when it was night? This is assuming that even if he had been outside he could have told the difference between day and night, with the sun blocked out through the clouds all that time. Furthermore, how could he determine that after 40 days the waters had begun to recede? How could he know for sure that seven days had elapsed between the dispatch of the raven and the pigeon on two occasions? We must conclude that Noach was an exceedingly smart man who had prepared [during the preceding 120 years, presumably, Ed.] instruments, such as an hour glass, to measure the progress of time, so that he could measure hours and therefore day and night by means of these instruments, even if he could not see either the sun or the sky. There is no question that lamps were burning inside the ark by means of which one could find one’s way around, serving food, preparing meals and gaining access to where supplies had been stored. The 150 days that our verse speaks about were after the 40 days of continuous rain, which had concluded on the 27th day of Kislev. By adding 150 days from that date on we arrive at the 1st of Sivan, counting the months on the basis of the solar year of 365 days, allocating approximately 30 days to each month. [I know that the author’s arithmetic is problematic. Ed.]