## Rashi on Genesis Chapter 6 ###### Rashi on Genesis 6:2:1 [Rashi on Genesis 6:2:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:2:1) **בני האלהים.** בְּנֵי הַשָּׂרִים וְהַשּׁוֹפְטִים. דָּבָר אַחֵר בְּנֵי הָאֱלֹהִים, הֵם הַשָּׂרִים הַהוֹלְכִים בִּשְׁלִיחוּתוֹ שֶׁל מָקוֹם, אַף הֵם הָיוּ מִתְעָרְבִים בָּהֶם; כָּל אֱלֹהִים שֶׁבַּמִּקְרָא לְשׁוֹן מָרוּת, וְזֶה יוֹכִיחַ וְאַתָּה תִּהְיֶה לּוֹ לֵאלֹהִים (שמות ד'), רְאֵה נְתַתִּיךָ אֱלֹהִים (שם ז'): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** בני האלהים THE SONS OF ELOHIM — The sons of princes and rulers (Genesis Rabbah 26:15). Another explanation of בני האלהים is that these were princely angels who came as messengers from God: they, too, intermingled with them (the daughters of men). Wherever the word אלהים occurs in the Scriptures it signifies authority, and the following passages prove this: (Exodus 4:16) “and thou shalt be his (אלהים) master”, and (Exodus 7:1) “See, I have made the (אלהים) a master.” ###### Rashi on Genesis 6:2:2 [Rashi on Genesis 6:2:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:2:2) **כי טבת הנה.** אָמַר רַבִּי יוּדָן טבת כְּתִיב, כְּשֶׁהָיוּ מְטִיבִין אוֹתָהּ מְקֻשֶּׁטֶת לִכָּנֵס לַחֻפָּה, הָיָה גָּדוֹל נִכְנָס וּבוֹעֲלָהּ תְּחִלָּה (בראשית רבה): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** כי טבת הנה THAT THEY WERE FAIR — Rabbi Judan said, “It is written here טבת, for when they were being made to appear “good” by being decked out to be taken beneath the marriage canopy one of the lords would come and carry her off first (Genesis Rabbah 26:5). ###### Rashi on Genesis 6:2:3 [Rashi on Genesis 6:2:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:2:3) **מכל אשר בחרו.** אַף בְּעוּלַת בַּעַל, אַף הַזָּכָר וְהַבְּהֵמָה: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** מכל אשר בחרו OF ALL WHOM THEY CHOOSE — even if it were a married woman or a man or an animal (Genesis Rabbah 26:5). ###### Rashi on Genesis 6:3:1 [Rashi on Genesis 6:3:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:3:1) **לא ידון רוחי באדם.** לֹא יִתְרַעֵם וְיָרִיב רוּחִי עָלַי בִּשְׁבִיל הָאָדָם **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** לא ידון רוחי באדם MY SPIRIT SHALL NOT STRIVE AGAINST MAN — My Spirit shall not be in a state of discontent and shall not strive with Myself because of man. ###### Rashi on Genesis 6:3:2 [Rashi on Genesis 6:3:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:3:2) **לעלם.** לְאֹרֶךְ יָמִים; הִנֵּה רוּחִי נָדוֹן בְּקִרְבִּי אִם לְהַשְׁחִית וְאִם לְרַחֵם, לֹא יִהְיֶה מָדוֹן זֶה בְרוּחִי לְעוֹלָם, כְּלוֹמַר לְאֹרֶךְ יָמִים: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** לעולם ALWAYS — for a long time. Behold, My Spirit has been contending within Me whether to destroy or whether to show mercy: such contending (deliberation) shall not be forever — meaning, for a long time. ###### Rashi on Genesis 6:3:3 [Rashi on Genesis 6:3:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:3:3) **בשגם הוא בשר.** כְּמוֹ בְּשֶׁגַּם, כְּלוֹמַר, בִּשְׁבִיל שֶׁגַּם זֹאת בוֹ, שֶׁהוּא בָשָׂר וְאַף עַל פִּי כֵן אֵינוֹ נִכְנָע לְפָנַי, וּמָה אִם יִהְיֶה אֵשׁ אוֹ דָּבָר קָשֶׁה? כַּיּוֹצֵא בוֹ עַד שַׁקַּמְתִּי דְּבוֹרָה (שופטים ה') כְּמוֹ שֶׁקַּמְתִּי וְכֵן שָׁאַתָּה מְדַבֵּר עִמִּי (שם ו') כְּמוֹ שֶׁאַתָּה, אַף בְּשַׁגַּם כְמוֹ בְשֶׁגַּם; **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** בשגם הוא בשר FOR THAT HE ALSO IS FLESH — This is the same as בְּשָׁגַּם — that is to say: because this quality is also in him viz., that he is only flesh, and yet he does not humble himself before Me; what would he do if he were of fire or of some other resisting matter! Similarly we find שַׁ for שָׁ, (Judges 5:7) עד שַׁקמתי דבורה “Until I Deborah arose”, where it is the same as שָׁקמתי; so also (Judges 6:17) שַׁאתה מדבר עמי “that it is thou who talkest with me”, where it is the same as שָׁאתה — so also here. ###### Rashi on Genesis 6:3:4 [Rashi on Genesis 6:3:4](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:3:4) **והיו ימיו וגו'.** עַד ק"ך שָׁנָה אַאֲרִיךְ לָהֶם אַפִּי, וְאִם לֹא יָשׁוּבוּ אָבִיא עֲלֵיהֶם מַבּוּל. וְאִם תֹּאמַר מִשֶּׁנּוֹלַד יֶפֶת עַד הַמַּבּוּל אֵינוֹ אֶלָא מֵאָה שָׁנָה, אֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה (פסחים ו') – כְּבָר הָיְתָה הַגְּזֵרָה גְּזוּרָה עֶשְׂרִים שָׁנָה קֹדֶם שֶׁהוֹלִיד נֹחַ תּוֹלָדוֹת, וְכֵן מָצִינוּ בְּסֵדֶר עוֹלָם. יֵשׁ מִדְרְשֵׁי אַגָּדָה רַבִּים בְּלֹא יָדוֹן, אֲבָל זֶה הוּא צִחְצוּחַ פְּשׁוּטוֹ: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** והיו ימיו וגו THEREFORE HIS DAYS SHALL BE etc. — For 120 years I will be long-suffering with them, and if they repent not I shall bring a flood upon them. If, now, you object, saying that from the birth of Japheth until the Flood there were only 100 years, remember that there is no “earlier” or “later” in the Torah (events are not always related in chronological order) (Pesachim 6b): the decree (regarding the Flood) was issued twenty years before Noah had any children — so we find in Seder Olam. There are many Midrashic explanations of the words לא ידון but this is transparently its plain sense. ###### Rashi on Genesis 6:4:1 [Rashi on Genesis 6:4:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:4:1) **הנפלים.** עַל שֵׁם שֶׁנָּפְלוּ וְהִפִּילוּ אֶת הָעוֹלָם, וּבְלָשׁוֹן עִבְרִית לְשׁוֹן עֲנָקִים הוּא: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** הנפילים THE GIANTS — Thy were called נפילים because they fell (נפלו) and caused the downfall of (הפילו) the world (Genesis Rabbah 26:7). ###### Rashi on Genesis 6:4:2 [Rashi on Genesis 6:4:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:4:2) **בימים ההם.** בִּימֵי דוֹר אֱנוֹשׁ וּבְנֵי קַיִן (בראשית רבה): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** In Hebrew the giants are usually called בימים ההם .ענקים IN THOSE DAYS — In the days of the generations of Enosh and the sons of Cain (Genesis Rabbah 26:7). ###### Rashi on Genesis 6:4:3 [Rashi on Genesis 6:4:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:4:3) **וגם אחרי כן.** אַף עַל פִּי שֶׁרָאוּ בְאָבְדָן שֶׁל דּוֹר אֱנוֹשׁ, שֶׁעָלָה אוֹקְיָנוּס וְהֵצִיף שְׁלִישׁ הָעוֹלָם לֹא נִכְנַע דּוֹר הַמַּבּוּל לִלְמֹד מֵהֶם: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** וגם אחרי כן AND ALSO AFTER THAT — Although they witnessed the destruction of the generation of Enosh when the Ocean rose and flooded a third part of the world, yet the generation of the Flood did not humble itself and take a lesson from them (Genesis Rabbah 26). ###### Rashi on Genesis 6:4:4 [Rashi on Genesis 6:4:4](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:4:4) **אשר יבאו.** הָיוּ יוֹלְדוֹת עֲנָקִים כְּמוֹתָם: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** אשר יבאו WHEN [THE SONS OF GOD] CAME IN, they (the women) bore children, giants like them (the fathers) (Genesis Rabbah 26:7). ###### Rashi on Genesis 6:4:5 [Rashi on Genesis 6:4:5](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:4:5) **הגבורים.** לִמְרֹד בַּמָּקוֹם: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** הגבורים MIGHTY — in rebellion against God. ###### Rashi on Genesis 6:4:6 [Rashi on Genesis 6:4:6](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:4:6) **אנשי השם.** אוֹתָן שֶׁנִּקְּבוּ בְשֵׁמוֹת עִירָד מְחוּיָאֵל מְתוּשָׁאֵל שֶׁנִּקְּבוּ עַל שֵׁם אָבְדָּן, שֶׁנִּמֹּחוּ וְהֻתְּשׁוּ. דָּבָר אַחֵר אַנְשֵׁי שִׁמָּמוֹן, שֶׁשִּׁמְּמוּ אֶת הָעוֹלָם: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** אנשי שם MEN OF RENOWN (literally, men of name) — Men who bore distinctive names: עירד, מחויאל, מתושאל being so named because these names have reference to their destruction, for they were wiped out and torn out from the world (מחוי-אל would signify “wiped-out-by-God”, מתושאל “Torn-out-by-God). Another explanation is that they were men of devastation (אנשי שם-מון) — who devastated the world (Genesis Rabbah 26:7). ###### Rashi on Genesis 6:6:1 [Rashi on Genesis 6:6:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:6:1) **וינחם ה' כי עשה.** נֶחָמָה הָיְתָה לְפָנָיו שֶׁבְּרָאוֹ בַתַּחְתּוֹנִים, שֶׁאִלּוּ הָיָה מִן הָעֶלְיוֹנִים הָיָה מַמְרִידָן (בבראשית רבה): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** וינחם ה' כי עשה AND THE LORD REPENTED THAT HE HAD MADE — (The first word is connected with that which means “comfort”) It was a consolation to Him that He had created man on earth, for had he been one of the heavenly beings he would have incited them also to rebel against God (Genesis Rabbah 27:4). ###### Rashi on Genesis 6:6:2 [Rashi on Genesis 6:6:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:6:2) **ויתעצב.** הָאָדָם אֶל לִבּוֹ שֶׁל מָקוֹם, עָלָה בְמַחֲשַׁבְתּוֹ שֶׁל מָקוֹם לְהַעֲצִיבוֹ, זֶהוּ תַּרְגוּם אֻנְקְלוֹס. דָּבָר אַחֵר וַיִּנָּחֶם – נֶהְפְכָה מַחְשַׁבְתּוֹ שֶׁל מָקוֹם מִמִּדַּת רַחֲמִים לְמִדַּת הַדִּין, עָלָה בְמַחְשָׁבָה לְפָנָיו מַה לַּעֲשׂוֹת בָּאָדָם שֶׁעָשָׂה בָּאָרֶץ, וְכֵן כָּל לְשׁוֹן נִחוּם שֶׁבַּמִּקְרָא לְשׁוֹן נִמְלָךְ מַה לַּעֲשׂוֹת, וּבֶן אָדָם וְיִתְנֶחָם (במדבר כ"ג) וְעַל עֲבָדָיו יִתְנֶחָם (דברים ל"ב) וַיִּנָּחֶם ה' עַל הָרָעָה (שמות ל"ב) נִחַמְתִּי כִּי הִמְלַכְתִּי (שמואל א' ט"ו) כֻּלָּם לְשׁוֹן מַחֲשָׁבָה אַחֶרֶת הֵם: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** ויתעצב GRIEVED HIM — means, in the mind of God man became an object to be troubled (punished): it entered God’s heart to grieve him. This is how the Targum of Onkelos understands the verse. Another explanation of verse 6: וינחם AND [THE LORD] REPENTED — The thoughts of God turned from Divine mercy to Divine justice: He considered what to do with man whom He had made on the earth. Wherever this term is used in the Scripture it means “considering what to do”. Examples are: (Numbers 23:19) “nor the son of man that He should consider (ויתנחם)”; (Deuteronomy 32:36) “and reconsider (ויתנחם) regarding His servants”; (Exodus 32:14) “and the Lord reconsidered (וינחם) regarding the evil”; (1 Samuel 15:11) “I am reconsidering (נחמתי) that I have set up Saul to be king” — all these passages denote a change of mind. ###### Rashi on Genesis 6:6:3 [Rashi on Genesis 6:6:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:6:3) **ויתעצב אל לבו.** נִתְאַבֵּל עַל אָבְדַן מַעֲשֵׂה יָדָיו, כְּמוֹ נֶעֱצַב הַמֶּלֶךְ עַל בְּנוֹ (שם ב' י"ט), וְזוֹ כָתַבְתִּי לִתְשׁוּבַת הַמִּינִים גּוֹי אֶחָד שֶׁשָּׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, אָמַר לוֹ אֵין אַתֶּם מוֹדִים שֶׁהַקָּבָּ"ה רוֹאֶה אֶת הַנּוֹלָד? אָמַר לוֹ הֵן, אָמַר לוֹ וְהָא כְתִיב וַיִּתְעַצֵּב אֶל לִבּוֹ? אָמַר לוֹ נוֹלַד לְךָ בֵּן זָכָר מִיָּמֶיךָ? אָמַר לוֹ הֵן, אָמַר לוֹ וּמֶה עָשִׂיתָ? אָמַר לוֹ שָׂמַחְתִּי וְשִׂמַּחְתִּי אֶת הַכֹּל, אָמַר לוֹ וְלֹא הָיִיתָ יוֹדֵעַ שֶׁסּוֹפוֹ לָמוּת? אָמַר לוֹ בִּשְׁעַת חֶדְוָתָא חֶדְוָתָא בִּשְׁעַת אֶבְלָא אֶבְלָא, אָמַר לוֹ כָּךְ מַעֲשֵׂה הַקָּבָּ"ה, אַף עַל פִּי שֶׁגָּלוּי לְפָנָיו שֶׁסּוֹפָן לַחֲטוֹא וּלְאָבְדָן לֹא נִמְנַע מִלְּבָרְאָן בִּשְׁבִיל הַצַּדִּיקִים הָעֲתִידִים לַעֲמֹד מֵהֶם: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** ויתעצב אל לבו AND IT GRIEVED HIM AT HIS HEART— He mourned at the failure of His handiwork. Similarly (2 Samuel 19:3) ‘The king grieved (נעצב) for his son”. (Similarly here: God grieved for his (man’s) heart: that it had changed from good to bad). The following extract from the Midrash Rabbah I am writing in order that you may know how to refute the arguments of certain heretics: A gentile once asked Rabbi Joshua, the son of Korcha, saying to him, “Do you not admit that the Holy One, blessed be He, knows what is to happen in the future?” He replied, “Yes.” The gentile retorted, “But is it not written ‘and He was grieved in His heart’?” He answered: “Have you ever had a son born to you?” The reply was “Yes.” He asked (the gentile): “And what did you do?” He replied: “I rejoiced and I made others rejoice also.” The Rabbi asked him: “But did you not know that he must die?” The heathen replied: “At the time of joy, let there be joy, at the time of mourning let there be mourning”. The Rabbi then said: “Such, too, is the way of the Holy One, blessed be He: although it was clear to Him that in the end men would sin and would be destroyed, He did not refrain from creating them for the sake of the righteous men who were to issue from them” (Genesis Rabbah 27:4). ###### Rashi on Genesis 6:7:1 [Rashi on Genesis 6:7:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:7:1) **ויאמר ה' אמחה את האדם.** הוּא עָפָר וְאָבִיא עָלָיו מַיִם וְאֶמְחֶה אוֹתוֹ, לְכָךְ נֶאֱמַר לָשׁוֹן מִחוּי: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** ויאמר ה' אמחה את האדם AND GOD SAID I WILL BLOT OUT THE MAN — He is dust and I shall bring water upon him and blot him out: that is why this root מחה is used (it expresses the idea of sponging out by means of wet or dampness) (Genesis Rabbah 28:2). ###### Rashi on Genesis 6:7:2 [Rashi on Genesis 6:7:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:7:2) **מאדם עד בהמה.** אַף הֵם הִשְׁחִיתוּ דַּרְכָּם (בראשית רבה). דָּבָר אַחֵר הַכֹּל נִבְרָא בִּשְׁבִיל אָדָם וְכֵיוָן שֶׁהוּא כָלֶה מַה צֹּרֶךְ בְּאֵלּוּ: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** מאדם ועד בהמה — FROM MAN, TO BEAST — These also corrupted their way (Genesis Rabbah 28:8). Another explanation is: All things were created on man’s account; when he ceases to be, what need of them? (Sanhedrin 108a) ###### Rashi on Genesis 6:7:3 [Rashi on Genesis 6:7:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:7:3) **כי נחמתי כי עשיתם.** חָשַׁבְתִּי מַה לַּעֲשׂוֹת עַל אֲשֶׁר עֲשִׂיתִים: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** כי נחמתי כי עשיתים means for I have thought out what to do because I have made them. (Cf. this with Rashi’s second explanation of וינחם 5:6). ###### Rashi on Genesis 6:9:1 [Rashi on Genesis 6:9:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:9:1) **אלה תולדת נח נח איש צדיק.** הוֹאִיל וְהִזְכִּירוֹ סִפֵּר בְּשִׁבְחוֹ, שֶׁנֶּאֱמַר זֵכֶר צַדִּיק לִבְרָכָה (משלי י'). דָּבָר אַחֵר לִמֶּדְךָ שֶׁעִקַּר תּוֹלְדוֹתֵיהֶם שֶׁל צַדִּיקִים מַעֲשִׂים טוֹבִים: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** אלה תולדת נח נח איש צדיק THESE ARE THE PROGENY OF NOAH: NOAH WAS A RIGHTEOUS MAN — Since the text mentions him it sings his praise, in accordance with what is said, (Proverbs 10:7) “The mention of the righteous shall be for a blessing.” Another explanation is: since after stating “These are the progeny of Noah”, it does not at once mention the names of his children but declares that he “was a righteous man”, Scripture thereby teaches you that the real progeny of righteous people are their good deeds (Genesis Rabbah 30:6). ###### Rashi on Genesis 6:9:2 [Rashi on Genesis 6:9:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:9:2) **בדרותיו.** יֵשׁ מֵרַבּוֹתֵינוּ דּוֹרְשִׁים אוֹתוֹ לְשֶׁבַח, כָּל שֶׁכֵּן אִלּוּ הָיָה בְדוֹר צַדִּיקִים הָיָה צַדִּיק יוֹתֵר; וְיֵשׁ שֶׁדּוֹרְשִׁים אוֹתוֹ לִגְנַאי, לְפִי דוֹרוֹ הָיָה צַדִּיק וְאִלּוּ הָיָה בְדוֹרוֹ שֶׁל אַבְרָהָם לֹא הָיָה נֶחְשָׁב לִכְלוּם (סנה' ק"ח): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** בדורותיו IN HIS GENERATIONS — Some of our Rabbis explain it (this word) to his credit: he was righteous even in his generation; it follows that had he lived in a generation of righteous people he would have been even more righteous owing to the force of good example. Others, however, explain it to his discredit: in comparison with his own generation he was accounted righteous, but had he lived in the generation of Abraham he would have been accounted as of no importance (cf. Sanhedrin 108a). ###### Rashi on Genesis 6:9:3 [Rashi on Genesis 6:9:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:9:3) **את האלהים התהלך נח.** וּבְאַבְרָהָם הוּא אוֹמֵר אֲשֶׁר הִתְהַלַּכְתִּי לְפָנָיו? (ברא' כ"ד), נֹחַ הָיָה צָרִיךְ סַעַד לְתָמְכוֹ, אֲבָל אַבְרָהָם הָיָה מִתְחַזֵּק וּמְהַלֵּךְ בְצִדְקוֹ מֵאֵלָיו: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** את האלהים התהלך נח NOAH WALKED WITH GOD — In the case of Abraham Scripture says, (Genesis 24:40) ‘‘[God] before whom I walked”; Noah needed God’s support to uphold him in righteousness, Abraham drew his moral strength from himself and walked in his righteousness by his own effort (Genesis Rabbah 30:10). ###### Rashi on Genesis 6:9:4 [Rashi on Genesis 6:9:4](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:9:4) **התהלך.** לְשׁוֹן עָבָר, וְזֶהוּ שִׁמּוּשׁוֹ שֶׁל לָשׁוֹן, בְּלָשׁוֹן כָּבֵד מְשַׁמֶּשֶׁת לְהַבָּא וּלְשֶׁעָבַר בְּלָשׁוֹן א', קוּם הִתְהַלֵּךְ (שם י"ג) לְהַבָּא, הִתְהַלֶּךְ נֹחַ לְשֶׁעָבַר; הִתְפַּלֵּל בְּעַד עֲבָדֶיךָ (שמואל א' י"ב) לְהַבָּא, וּבָא וְהִתְפַּלֵּל אֶל הַבַּיִת הַזֶּה (מ"א ח') לְשׁוֹן עָבָר, אֶלָּא שֶׁהַוָּי"ו שֶׁבְּרֹאשׁוֹ הֲפָכוֹ לְהַבָּא: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** התהלך HE WALKED — This word is in the past tense. The following is the usage of this verbal form: in the “heavy” (כבד) conjugation one grammatical form is used both as future (i. e. the imperative, since the imperative calls for on action to be done in the future relative to the time when the command is given) and as past tense e. g., (13:17) קום התהלך “arise walk” is future (i. e. imperative); התהלך נח “Noah walked” (in this passage) is past; (1 Samuel 12:19) התפלל בעד עבדיך “Pray for thy servants” is future (i. e. imperative) and (1 Kings 8:42) ובא והתפלל אל הבית הזה “When he shall come and shall pray toward this house” is past, only that the ו at the beginning of the word changes the tense into the future (it is Vav conversive). ###### Rashi on Genesis 6:11:1 [Rashi on Genesis 6:11:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:11:1) **ותשחת.** לְשׁוֹן עֶרְוָה וַעֲ"זָ (סנה' נ"ז) כְּמוֹ פֶּן תַּשְׁחִתוּן (דב' ד'), כִּי הִשְׁחִית כָּל בָּשָׂר וְגוֹ': **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** ותשחת [THE EARTH] WAS CORRUPT — It means lewdness and idolatry, as (Deuteronomy 4:16) פן תשחיתון “lest ye deal corruptly” (the following words show that this refers to idolatry) and as ‘כי השחית כל בשר וגו “for all flesh had corrupted etc.” (in next verse of this chapter where Rashi states that this has reference to lewdness) (Sanhedrin 57a). ###### Rashi on Genesis 6:11:2 [Rashi on Genesis 6:11:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:11:2) **ותמלא הארץ חמס.** גֶּזֶל: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** ותמלא הארץ חמס AND THE EARTH WAS FILLED WITH VIOLENCE — means robbery. ###### Rashi on Genesis 6:12:1 [Rashi on Genesis 6:12:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:12:1) **כי השחית כל בשר.** אֲפִלּוּ בְהֵמָה חַיָּה וָעוֹף נִזְקָקִין לְשֶׁאֵינָן מִינָן: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** כי השחית כל בשר FOR ALL FLESH HAD CORRUPTED — even cattle, beasts and fowl did not consort with their own species (Genesis Rabbah 28:8). ###### Rashi on Genesis 6:13:1 [Rashi on Genesis 6:13:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:13:1) **קץ כל בשר.** כָּל מָקוֹם שֶׁאַתָּה מוֹצֵא זְנוּת וַעֲ"זָ אַנְדְּרוֹלוֹמוּסְיָא בָּאָה לְעוֹלָם וְהוֹרֶגֶת טוֹבִים וְרָעִים. **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** קץ כל בשר THE END OF ALL FLESH — Wherever you find lewdness and idolatry, punishment of an indiscriminate character comes upon the world killing good and bad alike (Genesis Rabbah 26:5). ###### Rashi on Genesis 6:13:2 [Rashi on Genesis 6:13:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:13:2) **כי מלאה הארץ חמס.** לֹא נֶחְתַּם גְּזַר דִּינָם אֶלָּא עַל הַגֶּזֶל (סנה' ק"ח): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** כי מלאה הארץ חמס FOR THE EARTH IS FILLED WITH VIOLENCE — Their fate was sealed only on account of their sin of robbery (Sanhedrin 108a). ###### Rashi on Genesis 6:13:3 [Rashi on Genesis 6:13:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:13:3) **את הארץ.** כְּמוֹ מִן הָאָרֶץ, וְדוֹמֶה לוֹ כְּצֵאתִי אֶת הָעִיר (שמ' ט'), מִן הָעִיר; חָלָה אֶת רַגְלָיו (מ"א ט"ו), מִן רַגְלָיו. דָּ"אַ אֶת הָאָרֶץ – עִם הָאָרֶץ, שֶׁאַף ג' טְפָחִים שֶׁל עֹמֶק הַמַּחֲרֵשָׁה נִמֹּחוּ וְנִטַּשְׁטְשׁוּ: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** את הארץ [I WILL DESTROY THEM] WITH THE EARTH — It is similar to מן הארץ "from the earth”; other examples of this use of את are: (Exodus 9:29) בצאתי ‘‘when I go forth” את העיר which means מן העיר “from the city” and (1 Kings 15:23) חלה ‘‘he suffered” את רגליו which means מן רגליו ‘‘from his feet”. Another explanation of את הארץ is: “together with the earth” — for the earth was blotted out and washed away to the depth of a furrow of three handbreadths (Genesis Rabbah 31:7). ###### Rashi on Genesis 6:14:1 [Rashi on Genesis 6:14:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:14:1) **עשה לך תבת.** הַרְבֵּה רֶוַח וְהַצָּלָה לְפָנָיו, וְלָמָּה הִטְרִיחוֹ בְּבִנְיָן זֶה? כְּדֵי שֶׁיִּרְאוּהוּ אַנְשֵׁי דוֹר הַמַּבּוּל עוֹסֵק בָּהּ ק"כ שָׁנָה, וְשׁוֹאֲלִין אוֹתוֹ מַה זֹּאת לְךָ, וְהוּא אוֹמֵר לָהֶם עָתִיד הַקָּבָּ"ה לְהָבִיא מַבּוּל לָעוֹלָם, אוּלַי יָשׁוּבוּ: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** עשה לך תבת MAKE THEE AN ARK — There are numerous ways by which God could have saved Noah; why, then, did he burden him with this construction of the Ark? So that the men of the generation of the Flood might see him employed on it for 120 years and might ask him, “What do you need this for”? and so that he might answer them, “The Holy One, blessed be He, is about to bring a flood upon the world” — perhaps they might repent (literally, return to God) (Sanhedrin 108b). ###### Rashi on Genesis 6:14:2 [Rashi on Genesis 6:14:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:14:2) **עצי גופר.** כָּךְ שְׁמוֹ. וְלָמָּה מִמִּין זֶה? עַל שֵׁם גָּפְרִית שֶׁנִּגְזַר עֲלֵיהֶם לִמָּחוֹת בּוֹ: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** עצי גופר GOPHER WOOD — Thus is its name. Why of this species (גפר)? Because of the (גפרית) “sulphur” by which it was decreed that they were to be blotted out. ###### Rashi on Genesis 6:14:3 [Rashi on Genesis 6:14:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:14:3) **קנים.** מְדוֹרִים מְדוֹרִים לְכָל בְּהֵמָה וְחַיָּה: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** קנים ROOMS — Separate cabins for each kind of cattle and beast. ###### Rashi on Genesis 6:14:4 [Rashi on Genesis 6:14:4](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:14:4) **בכפר.** זֶפֶת בְלָשׁוֹן אֲרַמִּי, וּמָצִינוּ בַּתַּלְמוּד כּוּפְרָא בְּתֵבָתוֹ שֶׁל משֶׁה, עַל יְדֵי שֶׁהָיוּ הַמַּיִם תָּשִׁים דַּיָּהּ בְּחֹמֶר מִבִּפְנִים וְזֶפֶת מִבַּחוּץ; וְעוֹד, כְּדֵי שֶׁלֹּא יָרִיחַ אוֹתוֹ צַדִּיק רֵיחַ רַע שֶׁל זֶפֶת, אֲבָל כָּאן מִפְּנֵי חֹזֶק הַמַּיִם זִפְּתָהּ מִבַּיִת וּמִחוּץ: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** בכפר WITH כפר — This is an Aramaic term for the Hebrew זפת “pitch’’, and in the Talmud (Shabbat 67a) we find the noun כופרא “pitch”. In the case of the ark (cradle) in which Moses was placed, since the waters were not rapid it sufficed that it should be daubed with slime inside and with pitch outside; and a further reason for this was that this righteous person (Moses) should not smell the bad odour of the pitch (Sotah 12a). Here, however, because of the rough waters he had to cover it with pitch inside as well as outside. ###### Rashi on Genesis 6:16:1 [Rashi on Genesis 6:16:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:16:1) **צהר.** יֵ"אֹ חַלּוֹן וְיֵ"אֹ אֶבֶן טוֹבָה הַמְּאִירָה לָהֶם (ב"ר שם): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** צהר A LIGHT — Some say this was a window; others say that it was a precious stone that gave light to them (Genesis Rabbah 31:11). ###### Rashi on Genesis 6:16:2 [Rashi on Genesis 6:16:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:16:2) **ואל אמה תכלנה מלמעלה.** כִּסּוּיָהּ מְשֻׁפָּע וְעוֹלֶה עַד שֶׁהוּא קָצָר מִלְמַעְלָה וְעוֹמֵד עַל אַמָּה כְּדֵי שֶׁיָּזוּבוּ הַמַּיִם לְמַטָּה מִכָּאן וּמִכָּאן: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** ואל אמה תכלנה מלמעלה AND TO A CUBIT SHALT THOU FINISH IT UPWARD — Its covering (roof) slanted upwards so that it narrowed at the top to a cubit, in order that the water should run off on both sides. ###### Rashi on Genesis 6:16:3 [Rashi on Genesis 6:16:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:16:3) **בצדה תשים.** שֶׁלֹּא יִפְּלוּ הַגְּשָׁמִים בָּהּ: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** בצדה תשים THOU SHALT SET [THE DOOR] IN THE SIDE THEREOF — in order that the rain might not penetrate. ###### Rashi on Genesis 6:16:4 [Rashi on Genesis 6:16:4](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:16:4) **תחתים שנים ושלשים.** ג' עֲלִיוֹת זוֹ עַל גַּב זוֹ, עֶלְיוֹנִים לָאָדָם, אֶמְצָעִים לְמָדוֹֹר, תַּחְתִּיִּים לְזֶבֶל (שם): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** תחתים שנים ושלישים WITH LOWER, SECOND AND THIRD STORIES — Three stories one above the other: the top rooms for the human beings, the middle ones as cabins for the cattle, and the bottom was for the refuse (Sanhedrin 108b). ###### Rashi on Genesis 6:17:1 [Rashi on Genesis 6:17:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:17:1) **ואני הנני מביא.** הִנְנִי מוּכָן לְהַסְכִּים עִם אוֹתָם שֶׁזֵּרְזוּנִי וְאָמְרוּ לְפָנַי כְּבָר מָה אֱנוֹשׁ כִּי תִזְכְּרֶנּוּ (תה' ח'): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** ואני הנני מביא AND I, BEHOLD, I DO BRING — God says, “Now I am prepared to agree with those angels who cautioned Me and long ago said to Me (when I was about to create man), (Psalms 8:5) “What is man that thou art mindful of him” (Genesis Rabbah 31:12). ###### Rashi on Genesis 6:17:2 [Rashi on Genesis 6:17:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:17:2) **מבול.** שֶׁבִּלָּה אֶת הַכֹּל, שֶׁבִּלְבֵּל אֶת הַכֹּל, שֶׁהוֹבִיל אֶת הַכֹּל מִן הַגָּבוֹהַּ לַנָּמוּךְ; וְזֶהוּ לְשׁוֹן אֻנְקְלוֹס שֶׁתִּרְגֵּם טוֹפָנָא, שֶׁהֵצִיף אֶת הַכֹּל, וֶהֱבִיאָהּ לְבָבֶל שֶׁהִיא עֲמֻקָּה, לְכָךְ נִקְרֵאת שִׁנְעָר, שֶׁנִּנְעֲרוּ שָׁם כָּל מֵתֵי מַבּוּל: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** מבול A FLOOD — so called because it ruined (בלה) everything; because it cast everything into confusion (בלל), and because it brought (הוביל from root יבל) everything down from the heights to a lower level. And this last explanation underlies the translation of Onkelos who translates it by טופנא (Ar. טוף = Heb. צוף) because the Flood caused everything to float about and brought it (the Ark) to Babel which is a low-lying district. That is the reason why it (Babylon) is called, also, Shinar (שנער): because all those who died through the Flood were shaken out (ננערו) into it (Shabbat 113b). ###### Rashi on Genesis 6:18:1 [Rashi on Genesis 6:18:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:18:1) **והקמתי את בריתי.** בְּרִית הָיָה צָרִיךְ עַל הַפֵּרוֹת שֶׁלֹּא יִרְקְבוּ וִיעַפְּשׁוּ וְשֶׁלֹּא יַהַרְגוּהוּ רְשָׁעִים שֶׁבַּדּוֹר (ב"ר): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** והקמתי את בריתי BUT I WILL ESTABLISH MY COVENANT — A covenant was necessary for the sake of the fruits that they should not rot or decay; and also that the wicked people of that generation should not kill him (Genesis Rabbah 31:12) ###### Rashi on Genesis 6:18:2 [Rashi on Genesis 6:18:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:18:2) **אתה ובניך ואשתך.** הָאֲנָשִׁים לְבַד וְהַנָּשִׁים לְבַד; מִכָּאן שֶׁנֶּאֱסְרוּ בְּתַשְׁמִישׁ הַמִּטָּה: (שם): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** אתה ובניך ואשתך THOU, AND THY SONS AND THY WIFE — Males separately and females separately. From this one may infer that they were not permitted to live together in the Ark as man and wife (Sanhedrin 108b). ###### Rashi on Genesis 6:19:1 [Rashi on Genesis 6:19:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:19:1) **ומכל החי.** אֲפִלּוּ שֵׁדִים (ב"ר): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** ומכל החי AND OF EVERY LIVING THING — Even of demons (Genesis Rabbah 31:13). ###### Rashi on Genesis 6:19:2 [Rashi on Genesis 6:19:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:19:2) **שנים מכל.** מִן הַפָּחוּת שֶׁבָּהֶם לֹא פָּחוֹת מִשְּׁנַיִם, אֶחָד זָכָר וְאֶחָד נְקֵבָה: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** שנים מכל TWO OF EVERY SORT — Even of the least numerous amongst them there were not less than two—one male, the other female. ###### Rashi on Genesis 6:20:1 [Rashi on Genesis 6:20:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:20:1) **מהעוף למינהו.** אוֹתָן שֶׁדָּבְקוּ בְמִינֵיהֶם וְלֹא הִשְׁחִיתוּ דַרְכָּם, וּמֵאֵלֵיהֶם בָּאוּ, וְכֹל שֶׁהַתֵּבָה קוֹלַטְתּוֹ הִכְנִיס (ב"ר): **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** מהעוף למינהו OF THE FOWLS AFTER THEIR KIND— those that had kept to their own species and had not corrupted their way (taking the words to mean, “of the fowls that had kept to their own kind”). All these came of their own accord, but only those which the Ark was allowing to pass in did Noah permit to enter (Sanhedrin 108b). ###### Rashi on Genesis 6:22:1 [Rashi on Genesis 6:22:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/6:22:1) **ויעש נח.** זֶה בִּנְיַן הַתֵּבָה: **Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:** ויעש נח THUS DID NOAH — This refers to the building of the Ark (Genesis Rabbah 31:14).