And God saw that man’s wickedness was great. Since they sinned through sexual immorality, and that desire constantly grows and increases and is never satisfied, as our Sages taught (Sukkah 52b): “There is a small organ in man that when he feeds it, it is hungry.” Similarly, they sinned through theft, and one who loves violence and money will never be satisfied with money; rather his desire constantly grows and increases. And every intention of his heart’s thoughts was only evil all day long means that all day long he is not satiated from his desires — there isn’t a single hour in the day when he is satiated, rather at every moment he adds to his desires.

And the Lord regretted that He made man on earth. [This refers to man] in combination with the earth, as I explained in the name of the Ramban on the verse, Let us make man — myself and the earth — because the earth provided him with coarse and thick material. The matter of this regret and the concept of He was saddened to His heart is an extremely deep exposition — who can fathom it? All the scholars have extensively discussed it according to their understanding, this one saying one thing and that one saying another, and it is as if they are prophesying. Similarly, there are many matters in the Torah that are sealed and closed, regarding all of which my heart tells me not to elaborate on these expositions, for the human intellect becomes weary trying to grasp them. All these uncertainties come to us because we attempt to compare His blessed knowledge to our knowledge, but Scripture says the opposite: For My thoughts are not your thoughts (Isaiah 55:8). How can we possibly comprehend His blessed thoughts which are unknown to us, and we do not have the ability to evaluate them?

These are the generations of Noah — Noah was a righteous man, etc. Rashi explains that since the Torah mentioned him, it records his praise. According to this explanation, it should have recorded his praise at the end of Genesis, since he is also mentioned there. However, since it says here, These are the generations, and wherever it says “these” it excludes what came before, this comes to tell you that all the previous generations are not called [true] generations because their memory would be erased in the flood and they would be as if they never existed. But these are called lasting generations. Therefore, here it needed to give a good reason why these remained more than others — because Noah was a righteous and perfect man, etc. Therefore, all his generations went on to eternal life while all the previous generations went to eternal shame and contempt. And according to another explanation that Rashi gives — to teach you that the main “offspring” of the righteous are their good deeds — the word these comes to exclude ordinary offspring, telling you that these [good deeds] are his main generations. This is mentioned here because God restrained his fountain and he didn’t have many sons and daughters. Perhaps Noah was distressed about this, therefore it says that besides this, he had many generations of good deeds, which are better than sons and daughters.

A righteous and perfect man he was in his generations. Since the generation of the flood corrupted and acted abominably in three types of corruptions that are mentioned in the Torah portion — namely idolatry, sexual immorality, and theft — therefore the Torah prefaces by saying that Noah fenced himself off from all three of these. For [when it says] righteous man — this means that he did not steal from others; perfect was he in his generations — this means that he fenced himself off from sexual immorality, as he was born circumcised and was perfect. Noah walked with God — he did not turn to other gods. However, the generation of the flood breached the boundaries of all three of these.

“And the earth was corrupted before God [Elohim], etc.” The word “Elohim” here refers to the judges, for people would steal less than the value of a perutah [minimum monetary value for legal proceedings], which cannot be pursued in court. The judges’ eyes would see this, but they were powerless to save the tears of the oppressed. Therefore it says before Elohim — literally before them [the judges]. And because of this the earth was filled with violence. This connects to what we find in the Yalkut on Psalms: Happy is the man — this refers to Noah, etc., [leading to] Therefore the wicked shall not stand in judgment — this refers to the generation of the flood. What indicates that this verse speaks about the generation of the flood? It appears to be connected to the beginning of the matter: Not so are the wicked; rather they are like chaff that the wind drives away. Meaning, Not so — they were not honest and truthful in their actions, because they cunningly stole little by little, like this chaff that is worth less than a perutah, which the wind drives away — referring to the judges who have God’s spirit within them. Therefore, the wicked shall not stand in judgment because the judges were unable to bring them to justice, as judges cannot deal with cases involving less than a perutah. Because of this, even when a sinner stood in the assembly of the righteous and said “I am as righteous as you,” this is what it means by and sinners in the congregation of the righteous — that they both had the audacity to say “I am like you, and you are like me.” And even though they concealed their wickedness from people, nevertheless, before the Holy One, Blessed be He, it was revealed who was righteous and who was wicked. This is what is meant by For the Lord knows the way of the righteous, but the way of the wicked shall perish.

And God saw the earth and behold it was corrupted. This refers to idolatry, which no one can see except God alone, because denial is primarily in the heart. For this reason, regarding idolatry it says in order to seize the house of Israel by their heart (Ezekiel 14:5), because the essence of faith is in the heart. For all flesh had corrupted its way — this refers to sexual immorality, which is called “its way” as in the way of a man with a maiden. According to our Sages (Genesis Rabbah 26:4), they sinned by wasting seed, which is why it says on the earth similar to what is said he would spill it on the earth (Genesis 38:9). The characteristics of the righteous and perfect one will be further explained soon in the verse for I have seen you as righteous before Me. And regarding what is said Behold, I will destroy them with the earth, indicating that the earth too was corrupted — this will be explained, God willing, in Parshat Acharei Mot (Leviticus 18:25) in the verse and the land became defiled and I remembered its sin upon it, showing that the earth itself was involved in the matter.

“The end of all flesh has come before Me.” The day of death is called the end of all flesh, it comes before Me and complains that it has no remembrance among all living beings, and no one remembers it. For this reason, the Holy One, Blessed be He, waited seven days of mourning for Methuselah, for the wise see that they will die (Psalms 49:11), and perhaps the living will take to heart that this is the desired purpose of mourning and eulogy. For the one who robs and accumulates wealth unjustly — if he would remember the day of death, that in the midst of his days he will abandon it, he would not steal from others. But certainly he thinks that prosperity is forever, as it is said: Their inner thought is that their houses are forever (Psalms 49:12). And here comes a wonderful explanation of the entire psalm that speaks about those who accumulate wealth and their error. Since I did not come in this composition to elaborate on matters that are not related to the weekly portion, I will not mention it here, but only this verse that says Their inner thought is that their houses are forever, their dwelling places for generation after generation (Psalms 49:12). First it says their houses, and then their dwelling places first it says forever and then “for generation after generation. The correct interpretation of this is that the wicked person who builds for himself in this world a strong building and spacious upper chambers of marble — certainly their inner thought is that their houses will stand forever, meaning their thought is that the house of stone will stand forever. And if you ask what pleasure does he have in this, that the house will stand forever after he will not dwell in it forever — does he not know that his end is death? To this it says their dwelling places for generation after generation (Psalms 49:12) — that he gives himself a peaceful blessing that even if he will not dwell in it, nevertheless his children and grandchildren will dwell in it for generations. And if you say, what profit is there for its owner if his children dwell in it while he dwells in the grave? To this it says They call their lands after their own names (Psalms 49:12) — that he goes in a great error saying that when his children name their sons and daughters after them, then the name of the dead will be called upon his inheritance and will not be cut off, and it seems to him as if he is alive, and the concept of levirate marriage proves this. Because of this error, even the day of death will not return them to proper behavior, therefore the end of all flesh comes and complains before Me, as stated.

And there are those who say: The end of all flesh refers to the Angel of Death who destroys and consumes from soul to flesh, and brings near its end. And he comes before [God] requesting to be given into his hands those destined for death. The Holy One, Blessed be He, said: “If I give permission to the destroyer, he will not distinguish between the righteous and the wicked. Therefore, Behold, I will destroy them — I Myself [will do it].” And in order that Noah would not be included in the destruction, therefore [God said] Make for yourself an ark, etc. A hint to this matter: [the phrase] the end of all flesh — the final letters of the words kol basar [all flesh] add up numerically to 231, the same numerical value as “Malach Samael” [the Angel Samael], along with the eight letters contained in these two words.

Three hundred cubits shall be the length of the ark. The text specifies for us the measurements of its length, width, and height for two reasons. First, to inform us of the magnitude of the miracle that a small space contained much, as there were large creatures there such as elephants and re’emim [wild oxen]. Second, to inform us that the primary cause of the flood waters was due to sexual immorality, as it is written The sons of God saw the daughters of man, etc., and as our Sages said (Sanhedrin 108a), “With much they sinned, and with much they were judged.” The reason for this is that through sexual immorality, they desecrated the holiness of God’s name “Yah” [yud-heh] which mediates between man and woman. When the letters yud and heh are removed from them [ish and ishah, man and woman], what remains is “esh” and “esh” [fire and fire], as it is written For it is a fire consuming unto destruction (Job 31:12). This is what our Sages meant when they said (Sanhedrin 108b), “With hot liquid they sinned, and with hot liquid they were judged,” for they themselves ignited the fire. Similarly, we find in this passage the number 15 in several places: it states that the waters rose 15 cubits above [the mountains]. Also, the waters prevailed for 150 days, which is 15 tens. The measurements of the ark’s length, width, and height also indicate the number 15, for 300 cubits in length by 50 cubits in width means that the cubits of surface area were 15,000 square cubits. The height was 30 cubits, and it had three levels, thus 10 cubits for each level, as it had lower, second, and third decks, all equal in size. This results in 150,000 cubic cubits for each level. Thus, the 15,000 cubits in each surface area corresponds to the 15 cubits that the waters rose above the mountains. And the 150,000 cubits in each level corresponds to the 150 days that the waters prevailed, which is 15 tens. All these occurrences of the number 15 indicate that although their final judgment was sealed due to robbery, nevertheless, the primary cause was sexual immorality and the desecration of God’s name “Yah,” which has the numerical value of 15.

And so we find regarding Hezekiah, that he was initially punished for not engaging in procreation (Berakhot 10), and the prophet said to him Put your house in order, for you shall die and not live (Isaiah 38:1). Our Sages interpreted there that you shall die refers to this world, and not live refers to the World to Come. What is the reason for this great anger, that for the sin of neglecting procreation, he would be punished both in this world and the next? Rather, it is because it is written For in Yah, the Lord is the Rock of Worlds (Isaiah 26:4), and from this we learn that this world was created with the letter heh and the World to Come with the letter yod. And because he did not engage in procreation, he caused the divine name of yod-heh to be removed from man and woman, and it is as if he destroyed both worlds, whose existence depends on the name of yod-heh, for the Name would depart from all creatures and ascend to heaven. Therefore, his judgment was to be banished from both worlds. Similarly, the generation of the flood, because they profaned the name of yod-heh, their judgment was also definitively to be banished from both this world and the World to Come, as is found in chapter Chelek (Sanhedrin 107b) that the generation of the flood has no portion in the World to Come. Therefore, in contrast, it is stated I shall not die but live (Psalms 118:16) — I shall not die in this world, for I shall live also in the World to Come, and I will recount the works of Yah, for in Yah the Lord is the Rock of Worlds, as both worlds are the work of Yah. Therefore, when Hezekiah repented and accepted upon himself to engage in procreation and restored the name of yod-heh to its place, it was consequently said to him Behold, I will add fifteen years to your life (Isaiah 38:5), corresponding to the name yod-heh. And it says Hineni yosif [Behold, I will add] — an unusual grammatical construction, for it should have said “Hineni mosif,” but this is because Hineni yosif has the initial letters yod-heh, indicating that it was in the merit of the name yod-heh that he merited this addition.

This is what is concluded in Tractate Sukkah in Chapter HaChalil (53a): When David dug the foundations [of the Temple], the depths threatened to flood the world… until David recited the fifteen Songs of Ascent and the waters subsided. For David knew that the Generation of the Flood was punished through the great depths for the sin of promiscuity, because the waters of the depths are hidden waters, and regarding promiscuity, Solomon called it stolen waters (Proverbs 5:15) — meaning hidden waters, in contrast to what is said drink water from your cistern (Proverbs 9:17). Therefore, when David needed to raise the depths, he was afraid that perhaps by raising it, it would flood the world as happened to the Generation of the Flood. Thus, he recited the fifteen Songs of Ascent to hint that in the merit of Israel fencing themselves off from forbidden relations, with God’s name [Yah] mediating between them, they would be saved from the great depths. This is what is concluded in those fifteen Songs of Ascent: Your wife shall be like a fruitful vine (Psalms 128:3). The word your wife [ishtekha] has the letter alef marked with a segol vowel [made up of three dots], indicating that it speaks of a time when there are three partners in creating a person — father, mother, and the Holy One Blessed be He. And when the Holy One Blessed be He is a partner in the matter, then God’s name [Yah] mediates between them. Therefore, it says poriah“ [fruitful] with the addition of the letters yud-heh. And so our Sages said (Sukkah 51b): Between the men’s court and the women’s court there were fifteen steps. All this indicates that the number fifteen always mediates between man and woman, as all this stems from the holiness of God’s name Yah. Therefore, all these measurements of the ark were always close to the number fifteen, as mentioned.

Lower, second, and third [decks]. One must contemplate: If it was necessary to divide each level according to its purpose — upper levels for humans, middle levels for dwelling, and lower levels for waste — why then didn’t He command to make them on a single plane? And why were they specifically made one on top of the other? This hints at how these three levels were analogous to the three worlds, for during the flood all the worlds were damaged and the celestial bodies ceased to function entirely. Therefore, the ark was constructed in this formation to indicate their [eventual] restoration. Regarding what is written it shall come together to one cubit at its top — according to this interpretation, the roof at the top was only one cubit wide, below it two cubits, continuing to widen like any sloped structure. This alludes to how only He, blessed be He, is the ultimate unity, and the closer something approaches to the First Cause, blessed be He, the greater portion of unity it contains. For the angels who are close to Him, blessed be He, although they have multiple types — as this one was created from fire, this from water, and this from winds — nevertheless, they don’t have the composition of four elements, rather each one is made from a single simple element without combination. The middle world, beyond having multiple types, has in each of its components a combination of two elements, as the heavens were created from fire and water. Beyond these are the lower beings which have a combination of all four elements. Thus, the entire structure slopes upward until it stands at the top on one cubit, indicating that He, blessed be He, rides upon these three worlds — lower, second, and third [levels]. This design was given to Noah to indicate that all the worlds would return to their original state in the merit of the righteous one, the foundation of the world.

And behold, I am bringing the flood waters. [This verse provides] the reason for the judgment of the Generation of the Flood, for they sinned through idolatry, sexual immorality, and theft. Regarding idolatry, it is written They have forsaken Me, the source of living waters, to dig for themselves cisterns, broken cisterns that cannot hold water (Jeremiah 2:13). Regarding the sin of sexual immorality, for one who commits adultery with a married woman, his death penalty is by strangulation, and our Sages said (Ketubot 30a) that although the four death penalties of the court were abolished, the four death penalties themselves were not abolished — one who deserves strangulation either drowns in a river, etc. Thus, the Generation of the Flood who stumbled with married women, whose punishment is strangulation, it is fitting that they should drown in water. And as it is written For this shall every righteous person pray to You at a time when You may be found (Psalms 32:6), which our Sages interpreted as referring to [finding] a wife, and adjacent to this it states surely the flood of great waters shall not reach him — implying that in the absence of a wife, since he will not be saved from transgression, the flood of great waters will reach him. Regarding the sin of theft, since every thief enters his neighbor’s domain, it is therefore fitting to bring upon them a flood of great waters, for then each drop touches its neighbor and enters its boundary. For regarding blessed rains it is said Who has divided a watercourse for the overflowing of waters? (Job 38:25). From here we learn (Bava Batra 16a) that each drop has its own mold, and there is a hair’s breadth between each drop so that one should not enter the boundary of another. And this person who steals and enters his neighbor’s domain — it is fitting that the blessed rains should be transformed for him into a flood, for then all the drops mix together.

On this, [the Talmud] concludes in Tractate Taanit (7a): Rabbi Ami said, “Rain is withheld only because of the sin of theft,” as it is said He covers the light with His hands (Job 36:32). This is because when using the general term “rain,” it refers to blessed rain, as Rashi explained: First it states and the rain was upon the earth, and afterward it states and the flood was, indicating that when He first brought it down, He did so with mercy, [hoping] perhaps they would repent, and then it would be blessed rain. This resolves [an otherwise problematic implication of the verse] such that we don’t need to say that Noah was of little faith, as the simple meaning doesn’t suggest this. In any case, he was uncertain about the flood’s arrival because perhaps they would repent, just as the prophet Jonah was uncertain about the prophesied punishment for the people of Nineveh. This is why it says because of the flood waters but while they were still [regular] rains, he didn’t enter the ark because perhaps they would repent and they would become blessed rains. Therefore, he said that rain — meaning blessed rain — is withheld only because of the sin of theft, because it is not right that one who steals and encroaches on their neighbor’s boundary should receive blessed rain, as no raindrop enters the boundary of another. It seems likely to me that Rabbi Ami was speaking about the generation of the flood, and his proof demonstrates this. One should examine the verse He covers the light with His hands — why does it call theft “hands” and why does it call rain “light”? Rather, he must have interpreted this verse in connection with what follows, For by them He judges peoples. This implies it’s speaking about the generation of the flood who were judged with water. He spoke about the theft “in hands” because the Holy One created each finger for its specific purpose, as mentioned in the Talmud (Ketubot 7b), and the Holy One wanted no finger to encroach on another’s boundary. This thief desecrates the holiness of their hands, therefore they were judged with the flood. Then the clouds covered the sun’s light, as the clouds were so thick and dense that the sun’s rays couldn’t penetrate them, for the luminaries didn’t function throughout the flood. Due to the thickness of the clouds, they brought down the flood waters with overflowing wrath, and the blessed rains were withheld while the flood came upon them. This is what the verse means by He covers the light with His hands, and this matter is very precious [profound].

And I will establish My covenant with you. A covenant was needed regarding the produce so that it would not rot and [to ensure] that the wicked people of the generation would not kill him — this is Rashi’s language, and it has support from the verse, as it states And I will establish My covenant with you and you shall come into the ark. This implies that this covenant was that he would be able to enter the ark without hindrance. And [the protection from] rotting produce is learned from what is said with you — for did He establish the covenant with him alone? Was not the covenant also established with his wife and children? Rather, this alludes to the covenant of circumcision which was already with you, and this represents a measure-for-measure relationship: For the removal of the foreskin means the removal of excess blood that causes decay, and similarly, the rotting of produce comes from waste material that brings decay and rot. Furthermore, the foreskin is called a “disgrace” as it is said for it is a disgrace… to give our sister to a man who has a foreskin (Genesis 34:14). And hunger is also called a “disgrace” as it is said and you shall no longer bear the disgrace of famine among the nations (Ezekiel 36:30). Thus through the removal of the disgrace of the foreskin, the disgrace of hunger would be removed. And this matter we learn from Joseph, for when the Egyptians said to him that they had gathered produce and it rotted, Joseph commanded them to circumcise themselves, and Pharaoh agreed to this through him.

Take for yourself from all food, etc. The word for yourself implies from your own [possessions] and not from others’, similar to [the interpretation of] for yourselves mentioned regarding the four species [on Sukkot]. This was so that Noah would not think, “They will all die today or tomorrow and their property will be destroyed, so it should be permitted to take from their possessions.” Therefore, Scripture states take for yourself — specifically from your own. This was to magnify the miracle, for even though naturally it would only suffice for you alone — as Noah certainly did not have excess — nevertheless, miraculously, “God will send blessing to your storehouses,” and it would be sufficient food for both you and them [the animals]. Similarly, [regarding] make for yourself an ark — which naturally would only contain you alone, yet miraculously it would hold all the animals, even elephants and re’emim [ancient large wild oxen].

Just as God commanded him, so he did: Since this passage begins with the name “Elohim” [the name of God representing strict judgment], as it is written And God said to Noah, “The end of all flesh has come…” (Genesis 6:13) and it was the attribute of judgment that spoke thus, therefore the passage concludes with the name Elohim. However, the second passage begins And the Lord said to Noah, “Come, you…” (Genesis 7:1) and it was the attribute of mercy that spoke thus regarding Noah’s salvation, therefore it also concludes with the name of mercy, as it is written And Noah did according to all that the Lord commanded him (Genesis 7:5). And also what is said in this passage For in another seven days I will bring rain (Genesis 7:4) speaks also of salvation, waiting for them in case they might repent.