AND GOD REMEMBERED NOAH. This includes his children and the women. Noah alone is mentioned because he was the most important of them.

AND EVERY LIVING THING. A general term for beasts of the field, fowl that fly, and for everything that swarms upon the earth.And God remembered means God remembered the oath that he had sworn to Noah.¹

footnotes: ¹ See I.E.’s comment on Gen. 6:18.

AND GOD MADE A WIND TO PASS OVER THE EARTH. The wind blew continuously.²

footnotes: ² Until the earth dried. Cf. Weiser.

AND THE WATERS ASSUAGED. They rested and no longer prevailed. Then was the king’s wrath assuaged (Esther 7:10) is similar. Assuaged in our verse and in Esther is in the kal. However, in our verse the caf receives a dagesh to make up for the missing middle root letter.³. One caf is missing in va-yashokku (assuaged) in our verse, unlike in the Book of Esther, where all three radicals are present in assuaged (shakhakhah).

footnotes: ³ Its root is shin, caf, caf

WERE STOPPED. Va-yissakheru (were stopped) is synonymous with va-yissageru (were closed). Although both of these words mean the same, they come from different roots.⁴ comes from the root samekh, caf, resh; va-yissageru comes from the root samekh, gimel, resh. They do not come from one root with the caf and gimel interchanging, for these two letters do not interchange. The only letters that interchange are the yod, heh, vav and alef, and the sin and shin.

footnotes: ⁴ Va-yissakheru

AND THE RAIN FROM HEAVEN WAS RESTRAINED. It was restrained in the storehouse of rain.⁵

footnotes: ⁵ See I.E.’s comment on Gen. 7:11.

AND THE WATERS RETURNED. The waters returned at the end of one hundred and fifty days to their reservoirs beneath the earth where they are normally stored. Noah knew that it took one hundred and fifty days for this to happen, for he was a prophet.⁶ They err who maintain that since Scripture speaks of one hundred and fifty days making up five months,⁷ it must be referring to solar months, for five solar months come to one hundred and fifty-two days.⁸ Also anyone who maintains that Noah followed a calendar of intercalated⁹ lunar months, with Cheshvan being the second month¹⁰ and the year full, misses the mark.¹¹), the number of days in the five lunar months comes to 148. The flood started on the 17th of Cheshvan, the five months end on the 17th of Nisan. They include 13 days in Cheshvan, 30 days in Kislev, 29 days in Tevet, 30 in Shevat, 29 in Adar and 17 in Nisan: a total of 148 days (Krinsky). Why go to all this trouble? Even if the Bible explicitly stated that Noah employed solar months or that he counted the months from Tishri¹² this would have no effect on Jewish law, for the laws governing the establishment of the seasons were not given by Noah.¹³ It is also possible to say many things concerning the ark’s coming to rest.¹⁴. For other interpretations see Weiser, Cherez and Netter. However, such speculations “cannot profit nor deliver, for they are vain” (I Sam. 12:21).

footnotes: ⁶ There was no way of telling day from night during the flood. Cf. I.E.’s comments on Gen. 7:11. ⁷ The 150 days commenced on the 17th of the second month (when the flood started) and lasted till the 17th of the seventh month, a period of five months. ⁸ Solar months alternate between 30 and 31 days. In a five-month period there must be at least two months of 31 days. ⁹ That is, lunar months alternating between months of 29 and 30 days. (Cheshvan and Kislev can each have 29 or 30 days. See note 36.) ¹⁰ This is the opinion of this commentator. I.E. maintains that Iyyar was the second month. Cf. verse 5. ¹¹ Even if Cheshvan and Kislev had 30 days each, the year being full (shelemah ¹² Making Chesvan the second month as the previously quoted second opinion held. ¹³ But by Moses. He established the Jewish calendar and taught the Jews to use a lunar calendar and count the months from Nisan. ¹⁴ Contra Rashi, verse 4 (Krinsky). Rashi calculates by exactly how much the waters receded each day until the ark finally rested on terra firma

IN THE TENTH MONTH, ON THE FIRST DAY OF THE MONTH, WERE THE TOPS OF THE MOUNTAINS SEEN. Noah established the first day of the month even though he did not see the new moon, for he had not as yet opened the window of the ark.¹⁵ Noah sent out the raven on the tenth day of Shevat. From that day on the raven continuously went to and fro until Noah left the ark, for Scripture states that it went forth to and fro, until the waters were dried up from off the earth. On the day that the earth dried, Noah and all that were with him left the ark. Seven days after sending the raven, Noah sent the dove. The latter event took place on the seventeenth day of Shevat, which was the tenth month from the start of the flood. Noah observed the quarterly watch.¹⁶ And he stayed yet other seven days; and again he sent forth the dove (v. 10) is proof of the above.¹⁷

footnotes: ¹⁵ Hence he could not see the new moon. Kimchi suggests that Noah had instruments by which he determined the date. ¹⁶ The month is divided into quarters (watches). At the end of each watch, that day signifies a change in nature and fate (Weiser). Hence Noah waited seven days (a watch) between the raven and the dove; similarly with the dove itself. ¹⁷ That Noah waited seven days before sending the dove the first time (Krinsky).

[AND HE STAYED.] Va-yachel (and he stayed) is, I believe, derived from the word techillah (beginning).¹⁸. Cf. Targum Yerushalmi, And he began to count. For if it came from the same root as tochelet (hope),¹⁹. This root connotes waiting with hope, as in la-meyachalim le-chasdo (toward them that wait for His mercy) (Ps. 33:18). it should have been vocalized va-yichel, as is the case with va-yiketz²⁰ (and he awoke), or vocalized va-yechel, as in the case of va-yeshev (and he dwelt).²¹ is a peh yod then it would be vocalized like a word of this classification, i.e., like va-yiketz or va-yeshev, both of which are peh yods. The vocalization va-yachel shows that it belongs to the kefulim, those roots whose second and third radicals are identical. However, it is possible it is an irregular verb.²², meaning to stay, wait with hope, but is vocalized as if it came from the root chet, lamed, lamed (Krinsky).

footnotes: ¹⁸ From the root chet, lamed, lamed ¹⁹ From the root yod, chet, lamed ²⁰ Gen. 9:24. ²¹ The point is, if va-yachel ²² It comes from the root yod, chet, lamed

AND AGAIN HE SENT FORTH THE DOVE OUT OF THE ARK. On the twenty-fourth day of Shevat.

IN HER MOUTH AN OLIVE-LEAF FRESHLY PLUCKED. Some say that Scripture employs two words with one meaning,²³ (leaf) and taraf (freshly plucked) mean the same. The verse thus reads, an olive-leaf, a frond in its mouth. Similarly in Daniel adamah (earth) and afar (dust) mean the same and the Bible could have employed only one word. as it does in the dust of the earth (Dan. 12:2). They interpret taraf (freshly plucked) as leaf. All its sprouting leaves (tarpe tzimchah) (Ezek. 17:9) is similar. That taraf is a noun is evident from the long kamatz beneath the resh. It is like zahav (gold) and ashan (smoke). However, in my opinion the bet of be-fihah (mouth) is superfluous.²⁴ (its mouth had plucked). He thus insists that the bet is superfluous. According to this interpretation taraf is a verb. It is like the bet of be-rucho (by his breath) in By His breath the heavens are serene (Job 26:13)²⁵ (by) is superfluous. and the bet of ve-echad (at one with Himself) (Job 23:13).²⁶. In this case taraf is a verb meaning plucked and is vocalized with a kamatz beneath the second radical like taraf (torn) in For He hath torn (taraf) (Hos. 6:1)²⁷ (torn) has a kamatz beneath the second radical. A third person kal perfect usually has a pattach beneath the second radical. Hence I.E. points out that there are instances where it has a kamatz beneath the second radical. and sha’ag (hath roared) in The lion hath roared (sha’ag) (Amos 3:8)²⁸ has a kamatz under the second radical. and other similar cases. It is also possible that taraf (freshly plucked) is vocalized with a kamatz because it is an adjective like chacham (wise). It means the same as taruf (torn), for an adjective may resemble an active or passive participle.²⁹ resembles the active, taruf the passive (Krinsky). According to this interpretation taraf is an adjective meaning plucked.

footnotes: ²³ Aleh ²⁴ I.E. says that the phrase should read taraf-pihah ²⁵ The bet ²⁶ This should be read echad ²⁷ Taraf ²⁸ Sha’ag ²⁹ Taraf

AND HE STAYED. Va-yiyyachel (and he stayed) is a nifal and is penultimately accented³⁰ conversive (Weiser). like va-yillachem (and he fought) (Num. 21:1) and va-yitzamed (and he was joined) (Num. 25:3).³¹ forms and are penultimately accented because of the vav conversive. However, there are instances when corresponding nifals are accented on the last syllable,³² with the vav conversive. as in va-yippaked (was empty) in that David’s place was empty (I Sam. 20:27). The entire root appears in And he stayed,³³ in va-yiyyachel (and he stayed); one is the first letter of the root yod, chet, lamed, the other is the sign of the third person future. In such cases the root yod usually changes into a vav, hence I.E.’s comment (Cherez). as it does in shot through (yiyyareh) (Ex. 19:13).³⁴ from the root yod, resh, heh.

footnotes: ³⁰ Because of the vav ³¹ Both are nifal ³² That is, nifals ³³ There are two yods ³⁴ Yiyyareh

[AND SENT FORTH THE DOVE.] Noah sent out the dove on the first day of Adar. This time it no longer returned to him as it was wont to.

ANY MORE. Od (anymore) means forever. Od in his uncleanness is yet (od) upon him (Num. 19:13) and While the earth remaineth (od kol yeme ha-aretz) (Gen. 8:22) is similar.

THE WATERS WERE DRIED UP FROM OFF THE EARTH. Only the surface of the earth dried; the soil itself was swampy and hence not yet firm enough to walk upon. The earth did not fully dry until later. Those who insist that Noah used a lunar calendar because Scripture tells us that he spent a year and ten days in the ark and the ten days refer to the excess of the solar year over a lunar year are pressing a point.³⁵, Chap. 33:7, and Rashi’s commentary, which states that the flood and its aftermath lasted a solar year. Noah entered the ark on the 17th day of the second month and left it on the 27th day of the second month of the following year. First of all, for this to be so the year had to be “full.”³⁶ (defective year), shanah ki-sidra (regular year), and shenah shelemah (a full year). In the first instance Cheshvan and Kislev have 29 days each; in the second Cheshvan has 29 days and Kislev 30; in the third both Cheshvan and Kislev have 30 days each. To make the lunar year equal the solar year, the lunar year had to be “full” plus 10 days. Furthermore, there is no reason to assume that Noah spent a year in the ark.³⁷ He could equally have been in it for a solar year plus ten days.³⁸

footnotes: ³⁵ A lunar year plus 10 days equals a solar year. Cf. Bereshit Rabbah ³⁶ A solar year has 365 days; a lunar year may have 353, 354 or 355 days, called, respectively, shanah chasera ³⁷ Why say that the year and 10 days that Noah spent in the ark was the equivalent of a solar year and Noah employed a lunar calendar, when it could just as well have been a solar year plus 10 days? ³⁸ The point is that we do not know what sort of calendar Noah used. Elsewhere I.E. comments that Noah could have employed Egyptian or Persian calendars. As to Jewish law, the calendar to be followed is the one legislated by Moses.

BRING FORTH. Haytze (bring forth) is written as if it came from a root whose radicals remain unchanged in conjugation.³⁹, and in hifil the yod should change to a vav (Filwarg). Hayshar (make straight) in Make Thy way straight before my face (Ps. 5:9) is similar.

footnotes: ³⁹ In reality it is a peh yod

THAT THEY MAY SWARM. Reproduce.

AFTER THEIR FAMILIES. After their kind. Some say that the animals bred in the ark.⁴⁰ Each family then left the ark by itself and did not intermingle with any other. This interpretation is not farfetched.

footnotes: ⁴⁰ In contradistinction to the rabbis who said that the animals did not engage in intercourse in the ark. Therefore they had “families,” each of which left the ark by itself. According to the first interpretation they did not breed in the ark. Hence they had no “families.” Thus they interpret “families” as kinds.

EVERY CLEAN BEAST. There are ten kinds of clean beasts.⁴¹ We do not know the number of clean fowl because the Bible lists only the unclean ones since the clean fowl are more numerous than the unclean. Noah built the altar on one of the mountains of Ararat.⁴²

footnotes: ⁴¹ The 10 are mentioned in Deut. 14:4,5. ⁴² He brought an offering of each of the clean animals and fowl before they dispersed (Weiser).

SMELLED. Va-yarach (smelled) follows the paradigm of va-yanach (rested) in and rested (va-yanach) in all the borders of Egypt (Ex. 10:14). The resh is vocalized with a pattach because the chet which follows it is a guttural. This is in keeping with the rules of Hebrew grammar. Heaven forbid that one conclude from our verse that God smells. Neither does He eat, as Who did eat the fat of their sacrifices (Deut. 32:38)⁴³ states. The meaning of our verse is that God accepted the burnt offering and it pleased Him. It may be compared to a human being who smells a pleasant scent and enjoys it.

footnotes: ⁴³ The verse is not to be taken literally, for the Torah employed human language (Kaputa).

THE SWEET SAVOUR. Nicho’ach (sweet savour) comes from the same root as menuchah (rest).⁴⁴. The chet is doubled in nicho’ach as the final peh of the root of ve-na’afufe’ah (and her adulteries) is doubled (Hos. 2:4). Its meaning is that the sweet odor assuaged God’s anger, or that it caused a power from on high to rest on man.⁴⁵ (le-hani’ach) on thy house (Ezek. 44:30).

footnotes: ⁴⁴ From the root nun, vav, chet ⁴⁵ Compare, to cause a blessing to rest

IN HIS HEART. El libbo means in His heart.⁴⁶ He then revealed His secret to Noah who was a prophet.

footnotes: ⁴⁶ The Hebrew literally reads, to his heart, hence I.E.’s comment.

[I WILL NOT AGAIN CURSE THE GROUND.] As I did on account of Adam, as it is written, cursed is the ground for thy sake (Gen. 3:17).

THE IMAGINATION. Yetzer (the imagination) refers to the nature that man was created with.

NEITHER WILL I AGAIN SMITE. Via a flood.

[AGAIN.] Od means forever,⁴⁷ or again. And wept on his neck a good while (od) (Gen. 46:29) is similar.⁴⁸

footnotes: ⁴⁷ See I.E.’s comment on verse 12. ⁴⁸ Which should be rendered, according to I.E., “And wept on his neck a second time.”

WHILE THE EARTH REMAINETH. This indicates that an end has been fixed for the earth. The Rabbinic interpretation of It shall be eighteen thousand reeds round about (Ezek. 48:38) is very precious. However, even one in a thousand does not know what it means.⁴⁹ indicates that the world will come to an end after 18,000 generations. Cf. Sanhedrin 97b; Sukkah 45b.

footnotes: ⁴⁹ According to the sage Rava, it shall be eighteen thousand reeds round about

SEED TIME AND HARVEST. The year is divided into two periods⁵⁰ and then into four: cold, the antithesis of heat, and summer, the antithesis of winter, corresponding to the four seasons of the year.⁵¹ The four periods are all divided into day and night, for when the days are short the nights are long, and as the nights get shorter the days get longer until both are equal.⁵²

footnotes: ⁵⁰ From an agricultural point of view, they are planting time and harvest time. ⁵¹ The Bible does not list the four seasons in order because it wants to stress their antithetical nature (Cherez). ⁵² Hence the natural cycles do not cease.