אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ אִישׁ צַדִּיק תָּמִים (בראשית ו, ט), הֲדָא הוּא דִכְתִיב (משלי י, כה): כַּעֲבוֹר סוּפָה וְאֵין רָשָׁע וְצַדִּיק יְסוֹד עוֹלָם, כַּעֲבוֹר סוּפָה וְאֵין רָשָׁע, זֶה דּוֹר הַמַּבּוּל. וְצַדִּיק יְסוֹד עוֹלָם, זֶה נֹחַ. (משלי יב, ז): הָפוֹךְ רְשָׁעִים וְאֵינָם וּבֵית צַדִּיקִים יַעֲמֹד, הָפוֹךְ רְשָׁעִים וְאֵינָם, זֶה דּוֹר הַמַּבּוּל. וּבֵית צַדִּיקִים יַעֲמֹד, זֶה נֹחַ הֲדָא הוּא דִכְתִיב: אֵלֶּה תּוֹלְדֹת נֹחַ. דָּבָר אַחֵר, אֵלֶּה תּוֹלְדֹת נֹחַ, כְּתִיב (משלי יד, יא): בֵּית רְשָׁעִים יִשָּׁמֵד וְאֹהֶל יְשָׁרִים יַפְרִיחַ. בֵּית רְשָׁעִים יִשָּׁמֵד, זֶה דּוֹר הַמַּבּוּל, וְאֹהֶל יְשָׁרִים יַפְרִיחַ, זֶה נֹחַ. “These are the offspring of Noah; Noah was a righteous man, faultless in his generations; Noah walked with God” (Genesis 6:9).
“These are the offspring of Noah; Noah was a righteous man, faultless,” that is what is written: “When a storm passes through, the wicked are no more, but a righteous man is the foundation of the world” (Proverbs 10:25). “When a storm passes through, the wicked are no more” – this is the generation of the Flood; “but the righteous man is the foundation of the world” – this is Noah. “The wicked are overturned and they are no more, but the house of the righteous will stand” (Proverbs 12:7). “The wicked are overturned and they are no more” – this is the generation of the Flood; “but the house of the righteous will stand” – this is Noah. That is what is written: “These are the offspring of Noah.”
Another matter: “These are the offspring of Noah.” It is written: “The house of the wicked will be destroyed, but the tent of the upright will flourish” (Proverbs 14:11). “The house of the wicked will be destroyed” – this is the generation of the Flood; “but the tent of the upright will flourish” – this is Noah.
דָּבָר אַחֵר, אֵלֶּה תּוֹלְדֹת נֹחַ, כְּתִיב (איוב כד, יח): קַל הוּא עַל פְּנֵי מַיִם תְּקֻלַּל חֶלְקָתָם בָּאָרֶץ לֹא יִפְנֶה דֶּרֶךְ כְּרָמִים. קַל הוּא עַל פְּנֵי מַיִם, גְּזֵרָה שֶׁנִּגְזְרָה עֲלֵיהֶם שֶׁיֹּאבְדוּ בַּמַּיִם, תְּקֻלַּל חֶלְקָתָם בָּאָרֶץ, כְּלוֹמַר מִי שֶׁפָּרַע מִדּוֹר הַמַּבּוּל. כָּל כָּךְ לָמָּה, לֹא יִפְנֶה דֶּרֶךְ כְּרָמִים, שֶׁלֹא הָיְתָה כַּוָּנָתָן אֶלָּא לְמַטַּעַת כְּרָמִים, אֲבָל נֹחַ לֹא הָיְתָה כַּוָּנָתוֹ אֶלָּא לְהַפְרוֹת וּלְהַרְבּוֹת בָּעוֹלָם וּלְהַעֲמִיד בָּנִים, שֶׁנֶּאֱמַר: אֵלֶּה תּוֹלְדֹת נֹחַ. Another matter: “These are the offspring of Noah.” It is written: “He will be light upon the surface of the water; their portion in the land is cursed; no one turns aside from the vineyards” (Job 24:18). “He will be light upon the surface of the water” – [this refers to Noah, who was saved from] the decree that was decreed upon them that they be eliminated by water; “their portion in the land is cursed” – that is to say, [the curse of] ‘He who exacted retribution from the generation of the Flood.’1When someone reneges on a purchase after money was paid for the object, he is cursed by the court: “He who exacted retribution from the generation of the Flood, He will exact retribution from one does not stand by his word” (Bava Metzia 44a). And why [are they cursed] to that extent? “No one turns aside from the vineyards” – meaning that their intent in life was solely [monetary,] to plant vineyards. But Noah, his intent in life was only to be fruitful and multiply in the world and produce children, as it is stated: “These are the offspring of Noah.”
אֵלֶּה, אָמַר רַבִּי אַבָּהוּ בְּכָל מָקוֹם שֶׁנֶּאֱמַר: אֵלֶּה פָּסַל אֶת הָרִאשׁוֹנִים, וְאֵלֶּה מוֹסִיף עַל הָרִאשׁוֹנִים, כָּאן שֶׁנֶּאֱמַר: אֵלֶּה, פָּסַל אֶת הָרִאשׁוֹנִים, דּוֹר הַמַּבּוּל. “These are.” Rabbi Abahu said: Everywhere that “these are” is stated, it implies: to the exclusion of what preceded it. Here, where “these are” is stated, it implies: to the exclusion of what preceded it2The preceding verses, which described the people of that generation and their degenerate ways. – the generation of the Flood.
אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא כָּל מִי שֶׁנִּכְפַּל שְׁמוֹ יֵשׁ לוֹ בָּעוֹלָם הַזֶּה וְיֵשׁ לוֹ בָּעוֹלָם הַבָּא, אֲתִיבוּן לֵיהּ וְהָכְתִיב (בראשית יא, כז): תֶּרַח תֶּרַח, אִם כֵּן יֵשׁ לוֹ חֵלֶק בָּעוֹלָם הַזֶּה וְלָעוֹלָם הַבָּא, אֲמַר לְהוֹן אַף הִיא לָא תַבְרָא, דְּאָמַר רַבִּי יוּדָן בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא (בראשית טו, טו): וְאַתָּה תָבוֹא אֶל אֲבֹתֶיךָ בְּשָׁלוֹם, בִּשְּׂרוֹ שֶׁיֵּשׁ לְאָבִיו חֵלֶק בָּעוֹלָם הַבָּא, (בראשית טו, טו): תִּקָּבֵר בְּשֵׂיבָה טוֹבָה, בִּשְּׂרוֹ שֶׁיִּשְׁמָעֵאל עוֹשֶׂה תְּשׁוּבָה. “These are the offspring of Noah; Noah” – Rabbi Abba bar Kahana said: Anyone whose name is written twice in succession has a [double] share – in this world and in the World to Come. They raised an objection to him: But is it not written: “Teraḥ Teraḥ”? (Genesis 11:27). If so, he has a share in this world and in the World to Come! He said to them: This, too, is not a contradiction, as Rabbi Yudan said in the name of Rabbi Abba bar Kahana: [When God told Abraham,] “You shall go to your fathers in peace” (Genesis 15:15), he was giving him the good tidings that his father had a share in the World to Come. [And when He told him,] “You will be buried at a good old age” (Genesis 15:15) – he was giving him the good tidings that Ishmael would repent [in his lifetime].
אֵלֶּה תּוֹלְדֹת נֹחַ נֹחַ, אֶתְמָהָא, לָא הֲוָה צָרִיךְ קְרָא לְמֵימַר אֶלָּא אֵלֶּה תּוֹלְדוֹת נֹחַ שֵׁם, אֶלָּא נְיָחָא לוֹ, נְיָחָא לָעוֹלָם, נְיָחָא לָאָבוֹת, נְיָחָא לַבָּנִים, נְיָחָא לָעֶלְיוֹנִים, נְיָחָא לַתַּחְתּוֹנִים, נְיָחָא בָּעוֹלָם הַזֶּה, נְיָחָא לָעוֹלָם הַבָּא. “These are the offspring of Noah; Noah” – this is bewildering. Should it not have said: “These are the offspring of Noah: Shem”? It is, rather, [alluding to the idea that Noah brought] a relief [neyaḥa]3“Noah, Noah” is interpreted as “neyaḥa, neyaḥa” – double relief. for himself, a relief for the whole world; a relief for the ancestors,4For until his time the remains of the dead ancestors would constantly be disturbed in their graves (see Bereshit Rabba 25:2). a relief for their descendants; a relief for the heavenly, a relief for the earthly;5For he saved the entire universe from destruction. a relief [for himself] in this world, a relief in the World to Come.
אֵלֶּה תּוֹלְדֹת נֹחַ, הֲדָא הוּא דִכְתִיב (משלי יא, ל): פְּרִי צַדִּיק עֵץ חַיִּים, מָה הֵן פֵּרוֹתָיו שֶׁל צַדִּיק מִצְווֹת וּמַעֲשִׂים טוֹבִים, (משלי יא, ל): וְלֹקֵחַ נְפָשׁוֹת חָכָם, שֶׁזָּן וּמְפַרְנֵס כָּל שְׁנֵים עָשָׂר חֹדֶשׁ בַּתֵּבָה, אַחַר כָּל הַשֶּׁבַח הַזֶּה (משלי יא, לא): הֵן צַדִּיק בָּאָרֶץ יְשֻׁלָּם, בָּא לָצֵאת וְנִשְׁתַּלֵּם, אֶתְמָהָא, דְּאָמַר רַב הוּנָא מִשּׁוּם רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי, נֹחַ כְּשֶׁהָיָה יוֹצֵא מִן הַתֵּבָה הִכִּישׁוֹ אֲרִי וְשִׁבְּרוֹ, וְלֹא הָיָה כָּשֵׁר לְהַקְרִיב, וְהִקְרִיב שֵׁם בְּנוֹ תַּחְתָּיו, קַל וָחֹמֶר (משלי יא, לא): אַף כִּי רָשָׁע וְחוֹטֵא, זֶה דּוֹר הַמַּבּוּל. “These are the offspring of Noah” – that is what is written: “The fruit of the righteous is a tree of life” (Proverbs 11:30). What are the fruits of the righteous? They are mitzvot and good deeds.6And this is why it states, “These are the offspring of Noah; Noah was a righteous man.” “And he who gathers souls is wise” (Proverbs 11:30) – as, [in his wisdom,] he fed and sustained7The animals that he had gathered. all twelve months in the ark. [Yet] after all this praise, “behold, retribution is made to the righteous on the earth” (Proverbs 11:31) – when he came to exit [the ark], retribution was exacted from him. This is an astonishing statement! It is as Rav Huna said in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: As Noah was emerging from the ark, a lion bit him and maimed him. He was thus rendered unfit to sacrifice, and his son Shem sacrificed in his stead. [The verse continues with] an a fortiori conclusion: “all the more so, the wicked and the sinner” (Proverbs 11:31) – this is the generation of the Flood.
אִישׁ, כָּל מָקוֹם שֶׁנֶּאֱמַר אִישׁ, צַדִּיק וּמֻמְחֶה, שֶׁכָּל מֵאָה וְעֶשְׂרִים שָׁנָה הָיָה נֹחַ נוֹטֵעַ אֲרָזִים וְקוֹצְצָן, אָמְרוּ לוֹ לָמָּה כְדֵין, אֲמַר לְהוֹן כָּךְ אָמַר מָארֵיהּ דְעָלְמָא דְּהוּא מַיְתֵי מַבּוּלָא עַל עַלְמָא, אָמְרוּ לֵיהּ אִין אֵיתֵי מַבּוּלָא לָא אָתֵי אֶלָּא עַל בֵּיתֵיהּ דְּהַהוּא גַּבְרָא, כֵּיוָן שֶׁמֵּת מְתוּשֶׁלַח אָמְרוּ לוֹ הָא לָא אָתֵי מַבּוּלָא אֶלָּא עַל בֵּיתֵיהּ דְּהַהוּא גַּבְרָא, הֲדָא הוּא דִכְתִיב (איוב יב, ה): לַפִּיד בּוּז לְעַשְׁתּוּת שַׁאֲנָן נָכוֹן לְמוֹעֲדֵי רָגֶל, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא כָּרוֹז אֶחָד עָמַד לִי בְּדוֹר הַמַּבּוּל, זֶה נֹחַ, תַּמָּן אָמְרִין כָּרוֹז לֵיהּ לַפִּיד לֵיהּ, בּוּז, שֶׁהָיוּ מְבַזִּים עָלָיו וְקָרוֹ לֵיהּ בִּיזַיָא סָבָא, לְעַשְׁתּוּת שַׁאֲנָן, שֶׁהָיוּ קָשִׁים כַּעֲשָׁתוֹת. נָכוֹן לְמוֹעֲדֵי רָגֶל, שֶׁהָיוּ מוּכָנִים לִשְׁנֵי שְׁבָרִים לְשֶׁבֶר מִלְּמַעְלָה וּלְשֶׁבֶר מִלְּמַטָּה. “[Noah was a righteous] man [ish]” – everywhere that ish is stated, it is a righteous man who rebukes. As all one hundred and twenty years,8Before the Flood, when God first decreed that He was going to destroy the world (see Genesis 6:3). Noah would plant cedars and chop them down [for timber]. They said to him: ‘Why are you doing this?’ He said to them: ‘So said the Master of the world, that He is bringing a flood upon the world.’ They said to him: ‘If He brings a flood, it will come only upon the house of that man!’9Noah. When Methuselah died10At the conclusion of the 120 years. they said to him: ‘Indeed, it [tragedy] came only upon the house of that man.’11Methuselah was Noah’s grandfather, therefore his death was a tragedy for Noah. That is what is written: “A flame [lapid] of contempt for those of complacent thoughts [ashtut], destined to cause slippings of the foot” (Job 12:5). Rabbi Abba bar Kahana said: [God declared:] I had a single herald who arose for me in the generation of the Flood – this is Noah;12Noah was a herald in that he announced to his generation the impending Flood, as above. there,13In some unspecified location. when they [mean to] say: ‘He has an announcement,’ [they say] he has a lapid.14And this is the basis of Rabbi Abba’s interpretation of lapid as “herald.” Of contempt – as they would disparage him, calling him ‘contemptible old man.’ “For those of complacent thoughts [ashtut]” – as they were as hard15In their obstinacy. as blocks of metal [ashatot]. “Destined to cause slippings of the foot” – as they were destined for two disasters16Hence the plural, “slippings.” – a disaster from above and a disaster from below.17“And the windows of the heavens were opened and all the wellsprings of the great depth were breached” (Genesis 7:11).
תָּמִים הָיָה בְּדֹרֹתָיו (בראשית ו, ט), בַּר חַטְיָיא אָמַר כָּל מִי שֶׁנֶּאֱמַר בּוֹ תָּמִים, הִשְּׁלִים שָׁנָיו לְמִדַּת שָׁבוּעַ. הָיָה, אָמַר רַבִּי יוֹחָנָן כָּל מִי שֶׁנֶּאֱמַר בּוֹ הָיָה, מִתְּחִלָּתוֹ וְעַד סוֹפוֹ הוּא צַדִּיק. הֲתִיבוּן לֵיהּ וְהָכְתִיב (יחזקאל לג, כד): אֶחָד הָיָה אַבְרָהָם וַיִּירַשׁ אֶת הָאָרֶץ, מֵעַתָּה הוּא תְּחִלָּתוֹ וְהוּא סוֹפוֹ. אֲמַר לְהוֹן אַף הִיא לָא תַבְרָא, דְּהָא רַבִּי לֵוִי בְּשֵׁם רֵישׁ לָקִישׁ אָמַר בֶּן שָׁלשׁ שָׁנִים הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ וכו', רַבִּי חֲנִינָא וְרַבִּי יוֹחָנָן תַּרְוֵיהוֹן אָמְרִין בֶּן אַרְבָּעִים וּשְׁמוֹנֶה שָׁנָה הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ, וּמַה אֲנִי מְקַיֵּם הָיָה, שֶׁהָיָה מְתֻקָּן לְהַדְרִיךְ כָּל הָעוֹלָם כֻּלּוֹ בִּתְשׁוּבָה. (בראשית ג, כב): הֵן הָאָדָם הָיָה, מְתֻקָּן לְמִיתָה, נָחָשׁ (בראשית ג, א): הָיָה, מְתֻקָּן לְפֻרְעָנוּת, קַיִן (בראשית ד, ב): הָיָה, מְתֻקָּן לְגָלוּת, אִיּוֹב (איוב א, א): הָיָה, מְתֻקָּן לְיִסּוּרִין, נֹחַ הָיָה, מְתֻקָּן לַנֵּס, משֶׁה (שמות ג, א): הָיָה, מְתֻקָּן לַגּוֹאֵל, מָרְדְּכַי (אסתר ב, ה): הָיָה, מְתֻקָּן לִגְאֻלָּה. רַבִּי לֵוִי וְרַבָּנָן, רַבִּי לֵוִי אָמַר כָּל מִי שֶׁנֶּאֱמַר בּוֹ הָיָה, רָאָה עוֹלָם חָדָשׁ, אָמַר רַבִּי שְׁמוּאֵל חֲמִשָּׁה הֵן: נֹחַ, אֶתְמוֹל (איוב יד, יט): אֲבָנִים שָׁחֲקוּ מַיִם, דְּאָמַר רַבִּי לֵוִי בְּשֵׁם רַבִּי יוֹחָנָן אֲפִלּוּ אִצְטְרֻבָּלִין שֶׁל רֵחַיִם נִמְחֶה בַּמַּיִם, וְהָכָא אַתְּ אָמַר (בראשית ט, יח): וַיִּהְיוּ בְנֵי נֹחַ הַיֹּצְאִים מִן הַתֵּבָה, אֶתְמָהָא, אֶלָּא רָאָה עוֹלָם חָדָשׁ. יוֹסֵף (תהלים קה, יח): עִנּוּ בַכֶּבֶל רַגְלוֹ, וְעַכְשָׁו (בראשית מב, ו): וְיוֹסֵף הוּא הַשַּׁלִּיט, אֶלָּא שֶׁרָאָה עוֹלָם חָדָשׁ. משֶׁה, אֶתְמוֹל בּוֹרֵחַ מִפְּנֵי פַּרְעֹה, וְעַכְשָׁו הוּא מְשַׁקְּעוֹ בַּיָּם, אֶלָּא שֶׁרָאָה עוֹלָם חָדָשׁ. אִיּוֹב, אֶתְמוֹל (איוב טז, יג): יִשְׁפֹּךְ לָאָרֶץ מְרֵרָתִי, וְעַכְשָׁו (איוב מב, י): וַיּוֹסֶף ה' אֶת כָּל אֲשֶׁר לְאִיּוֹב לְמִשְׁנֶה, אֶלָּא שֶׁרָאָה עוֹלָם חָדָשׁ. מָרְדְּכַי, אֶתְמוֹל הָיָה מְתֻקָּן לִצְלִיבָה, וְעַכְשָׁו הוּא צוֹלֵב אֶת צוֹלְבָיו, אֶלָּא שֶׁרָאָה עוֹלָם חָדָשׁ, רַבָּנָן אָמְרִין כָּל מִי שֶׁנֶּאֱמַר בּוֹ הָיָה, זָן וּמְפַרְנֵס, נֹחַ, זָן וּפִרְנֵס כָּל שְׁנֵים עָשָׂר חֹדֶשׁ, שֶׁנֶּאֱמַר (בראשית ו, כא): וְאַתָּה קַח לְךָ וגו'. יוֹסֵף (בראשית מז, יב): וַיְכַלְכֵּל יוֹסֵף אֶת אָבִיו וְאֶת אֶחָיו. משֶׁה, זָן וּפִרְנֵס אֶת יִשְׂרָאֵל אַרְבָּעִים שָׁנָה בַּמִּדְבָּר. (איוב לא, יז): וְאֹכַל פִּתִּי לְבַדִּי, שֶׁמָּא (איוב לא, יז): וְלֹא אָכַל יָתוֹם מִמֶּנָּה, אֶתְמָהָא. מָרְדְּכַי זָן וּפִרְנֵס, אָמַר רַבִּי יוּדָן פַּעַם אַחַת חִזֵּר עַל כָּל הַמֵּנִיקוֹת וְלֹא מָצָא לְאֶסְתֵּר לְאַלְתָּר מֵינִיקָה, וְהָיָה מֵינִיקָהּ הוּא, רַבִּי בֶּרֶכְיָה וְרַבִּי אַבָּהוּ בְּשֵׁם רַבִּי אֱלִיעֶזֶר בָּא לוֹ חָלָב וְהָיָה מֵינִיקָהּ. כַּד דָּרַשׁ רַבִּי אַבָּהוּ בְּצִבּוּרָא גָּחוֹךְ צִבּוּרָא לְקָלֵיהּ, אֲמַר לְהוֹן וְלָא מַתְנִיתָּא הִיא, רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר חָלָב הַזָּכָר טָהוֹר. “Faultless [tamim] in his generations” – bar Ḥatya said: Everyone in whose regard tamim is stated, he completed his years to a multiple of seven.18Tamim also means “complete,” and numbers that are multiples of seven are considered “complete.” Noah lived for three hundred and fifty years after the Flood. Abraham (also called tamim, in Genesis 17:1) lived for seventy-seven years after that reference.
“Was [haya]” – Rabbi Yoḥanan said: Anyone in whose regard haya is stated, he was righteous from beginning to end. They raised an objection against him: But is it not written: “Abraham was (haya) one, and he inherited the land” (Ezekiel 33:24); was he the same from beginning to end?19Was he not an idolater in his youth? He said to them: This, too, is not a contradiction, as Rabbi Levi said in the name of Reish Lakish: At the age of three years, Abraham recognized his Creator.20So he was indeed righteous from beginning (early childhood) to end.
Rabbi Ḥanina and Rabbi Yoḥanan, both of them say: At the age of forty-eight years, Abraham recognized his Creator. How, then, do I explain “haya”? It means that he was destined to guide the entire world to repent.21Rabbi Yoḥanan disagrees with the interpretation of haya given above, and explains that it indicates that a person had a particular destiny from birth. [Similarly,] “Behold, man [Adam] has become [haya]” (Genesis 3:22) – he was destined for death. “The serpent was [haya]” (Genesis 3:1) – he was destined for calamity. “Cain was [haya]” (Genesis 4:2) – he was destined for exile. “Job was [haya]” (Job 1:1) – he was destined for suffering. “Noah was [haya]” – he was destined for a miracle. “Moses was [haya]” (Exodus 3:1) – he was destined to be a redeemer. “Mordekhai was [haya]” (Esther 2:5) – he was destined for redemption.
Rabbi Levi and the other Rabbis [discussed this]. Rabbi Levi said: Everyone in whose regard haya is stated saw [the emergence of] a new world. Rabbi Shmuel said: They are five: Noah – yesterday [during the Flood], “stones were worn away by water” (Job 14:19), as Rabbi Levi said in the name of Rabbi Yoḥanan: Even the lower millstone was obliterated in the water. Then you read: “The sons of Noah who emerged from the ark”? (Genesis 9:18). This [change] is bewildering! However, it indicates that he saw [the emergence of] a new world. Joseph – “they tortured his legs with chains” (Psalms 105:18), but now, “Joseph was the ruler”! (Genesis 42:6). However, it indicates that he saw a new world. Moses – yesterday, he was fleeing from Pharaoh, and now he was drowning him in the sea! However, it indicates that he saw a new world. Job – yesterday, “He spills my bile onto the ground” (Job 16:13), and now, “the Lord added to Job double of all that he had before”! (Job 42:10). However, it indicates that he saw a new world. Mordekhai – yesterday he was destined for hanging, and now he is hanging his hangers! However, it indicates that he saw a new world.
The other Rabbis say: Everyone in whose regard haya is stated, he fed others and sustained them. Noah fed and sustained [the animals] all twelve months, as it is stated: “And you, take for you [from all food that is eaten…and it shall be for you and for them for food]” (Genesis 6:21). Joseph – “Joseph provided for his father and his brothers” (Genesis 47:12). Moses fed and sustained Israel for forty years in the wilderness. Job – “I ate my bread alone, and an orphan did not partake of it?” (Job 31:17). This was meant as a rhetorical question. Mordekhai fed and sustained others. Rabbi Yudan said: One time he went around to all the wet nurses, but did not immediately find a wet nurse for Esther, and he nursed her himself. Rabbi Berekhya and Rabbi Abahu said in the name of Rabbi Eliezer: Milk came into him [his breasts] and he nursed her. When Rabbi Abahu expounded this in public, the audience laughed as he spoke [of a man producing milk]. He said to them: But is it not [stated in] a mishna: Rabbi Shimon ben Elazar says: The milk of a male is not subject to ritual impurity.22Mishna Makhshirin 6:7.
בְּדֹרֹתָיו, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר בְּדֹרֹתָיו הָיָה צַדִּיק, הָא אִלּוּ הָיָה בְּדוֹרוֹ שֶׁל משֶׁה אוֹ בְּדוֹרוֹ שֶׁל שְׁמוּאֵל לֹא הָיָה צַדִּיק. בְּשׁוּק סְמַיָּא צָוְחִין לַעֲוִירָא סַגֵּי נְהוֹר, מָשָׁל לְאֶחָד שֶׁהָיָה לוֹ מַרְתֵּף אֶחָד שֶׁל יַיִן, פָּתַח חָבִית אַחַת וּמְצָאָהּ שֶׁל חֹמֶץ, שְׁנִיָּה כֵּן, שְׁלִישִׁית וּמְצָאָהּ קוֹסֵס, אָמְרִין לֵיהּ קוֹסֵס הוּא, אֲמַר לְהוֹן וְאִית הָכָא טַב מִינָהּ, אָמְרוּ לֵיהּ לָא. כָּךְ בְּדֹרֹתָיו הָיָה צַדִּיק הָא אִלּוּ הָיָה בְּדוֹרוֹ שֶׁל משֶׁה אוֹ בְּדוֹרוֹ שֶׁל שְׁמוּאֵל לֹא הָיָה צַדִּיק. רַבִּי נְחֶמְיָה אָמַר וּמָה אִם בְּדֹרֹתָיו הָיָה צַדִּיק, אִלּוּ הָיָה בְּדוֹרוֹ שֶׁל משֶׁה אוֹ בְּדוֹרוֹ שֶׁל שְׁמוּאֵל עַל אַחַת כַּמָּה וְכַמָּה, מָשָׁל לִצְלוֹחִית שֶׁל אֲפַרְסְמוֹן מֻקֶּפֶת צָמִיד פָּתִיל, וּמֻנַּחַת בֵּין הַקְּבָרוֹת, וְהָיָה רֵיחָהּ נוֹדֵף, וְאִלּוּ הָיָה חוּץ לַקְּבָרוֹת עַל אַחַת כַּמָּה וְכַמָּה, מָשָׁל לִבְתוּלָה שֶׁהָיְתָה שְׁרוּיָה בְּשׁוּק שֶׁל זוֹנוֹת וְלֹא יָצָא עָלֶיהָ שֵׁם רָע, אִלּוּ הָיְתָה בְּשׁוּקָן שֶׁל כְּשֵׁרוֹת עַל אַחַת כַּמָּה וְכַמָּה, כָּךְ, וּמָה אִם בְּדֹרֹתָיו הָיָה צַדִּיק אִלּוּ הָיָה בְּדוֹרוֹ שֶׁל משֶׁה אוֹ בְּדוֹרוֹ שֶׁל שְׁמוּאֵל עַל אַחַת כַּמָּה וְכַמָּה. “In his generations” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: [Only] in his generations he was considered righteous, but had he been in Moses’ generation or in Samuel’s generation, he would not have been considered righteous. In a marketplace of completely blind people, they call those who are blind in one eye, ‘the one of abundant light.’ This is analogous to one who had a wine cellar. He opened one barrel and found that it was [spoiled and turned to] vinegar. A second was the same; a third, he found it turning sour. They said to him, ‘[Do not drink it;] it is turning sour.’ He said to them, ‘Is there any better than it?’ They said to him, ‘No.’ So too, in his generation he was considered righteous, but had he been in Moses’ generation or in Samuel’s generation, he would not have been considered righteous.
Rabbi Neḥemya said: If in his generation he was righteous; had he been in Moses’s generation or in Samuel’s generation all the more so. This is analogous to a bowl of balsam oil that was sealed with a tight-fitting lid. It was situated in a graveyard and its fragrance wafted through the air. Had it been outside the graveyard, how much more so! This is analogous to a virgin who was in a marketplace full of immoral women and she did not get a bad reputation; had she been in a marketplace of upright women, all the more so! So too, had he been in Moses’ generation or in Samuel’s generation all the more so.
אֶת הָאֱלֹהִים הִתְהַלֶּךְ נֹחַ (בראשית ו, ט), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר מָשָׁל לְשַׂר שֶׁהָיוּ לוֹ שְׁנֵי בָנִים אֶחָד גָּדוֹל וְאֶחָד קָטָן אָמַר לַקָּטָן הַלֵּךְ עִמִּי וְאָמַר לַגָּדוֹל בּוֹא וְהַלֵּךְ לְפָנָי. כָּךְ אַבְרָהָם שֶׁהָיָה כֹּחוֹ יָפֶה (בראשית יז, א): הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים, אֲבָל נֹחַ שֶׁהָיָה כֹּחוֹ רַע, אֶת הָאֱלֹהִים הִתְהַלֶּךְ נֹחַ. רַבִּי נְחֶמְיָה אָמַר מָשָׁל לְאוֹהֲבוֹ שֶׁל מֶלֶךְ שֶׁהָיָה מִשְׁתַּקֵּעַ בְּטִיט עָבֶה, הֵצִיץ הַמֶּלֶךְ וְרָאָה אוֹתוֹ, אָמַר לֵיהּ עַד שֶׁאַתָּה מִשְׁתַּקֵּעַ בְּטִיט הַלֵּךְ עִמִּי, הֲדָא הוּא דִכְתִיב: אֶת הָאֱלֹהִים הִתְהַלֶּךְ נֹחַ, וּלְמָה אַבְרָהָם דּוֹמֶה לְאוֹהֲבוֹ שֶׁל מֶלֶךְ שֶׁרָאָה אֶת הַמֶּלֶךְ מְהַלֵּךְ בַּמְּבוֹאוֹת הָאֲפֵלִים, הֵצִיץ אוֹהֲבוֹ וְהִתְחִיל מֵאִיר עָלָיו דֶּרֶךְ הַחַלּוֹן, הֵצִיץ הַמֶּלֶךְ וְרָאָה אוֹתוֹ, אָמַר לוֹ עַד שֶׁאַתָּה מֵאִיר לִי דֶּרֶךְ חַלּוֹן בּוֹא וְהָאֵר לְפָנַי. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם, עַד שֶׁתְּהֵא מֵאִיר לִי מֵאַסְפּוֹטַמְיָא וּמֵחַבְרוֹתֶיהָ, בּוֹא וְהָאֵר לְפָנַי בְּאֶרֶץ יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב (בראשית מח, טו): וַיְבָרֶךְ אֶת יוֹסֵף וַיֹּאמַר הָאֱלֹהִים אֲשֶׁר הִתְהַלְּכוּ אֲבֹתַי לְפָנָיו וגו'. רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ, רַבִּי יוֹחָנָן אָמַר לְרוֹעֶה שֶׁהוּא עוֹמֵד וּמַבִּיט בְּצֹאנוֹ. רֵישׁ לָקִישׁ אָמַר לְנָשִׂיא שֶׁהוּא מְהַלֵּךְ וּזְקֵנִים לְפָנָיו. עַל דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן אָנוּ צְרִיכִים לִכְבוֹדוֹ, וְעַל דַּעְתֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ הוּא צָרִיךְ לִכְבוֹדֵנוּ. “Noah walked with God.” Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: This is analogous to a prince who had two sons, one older and one younger. He said to the younger, ‘Walk with me,’ and he said to the elder, ‘Come and walk before me.’ So too, of Abraham, whose strength was great, [God said,] “Walk before Me and be faultless” (Genesis 17:1). But Noah, whose strength was lesser, “Noah walked with God.” Rabbi Neḥemya said: This is analogous to a friend of the king who was sinking in thick mud. The king looked and saw him. He said to him: ‘Rather than sink in the mud, walk along with me.’ That is what is written: “Noah walked with God.” To what is Abraham comparable? To a friend of the king who saw23Through the window. the king walking in dark alleys. His friend peered and began illuminating for him through the window. The king peered and saw him. He said to him: ‘Rather than illuminating for me through the window, come and illuminate before me.’ So too, the Holy One blessed be He said to Abraham: ‘Rather than illuminating for Me from Mesopotamia and its environs, come and illuminate before Me in the Land of Israel!’
That is what is written: “He blessed Joseph, and said: The God before whom my fathers, [Abraham and Isaac], walked…” (Genesis 48:15). Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: It is analogous to a shepherd who is standing and looking at his flock. Reish Lakish said: It is analogous to a prince who is walking with the elders going before him. According to the opinion of Rabbi Yoḥanan, we are in need of His glory. According to the opinion of Rabbi Shimon ben Lakish, He is in need of our glory.24So that we will publicize His name throughout the world.