Parshas Noach 5779

Why Did Noach Send the Raven?

The Torah writes (Genesis 8:6-7):

At the end of forty days, Noah opened the window of the ark that he had made and sent out the raven; it went to and fro until the waters had dried up from the earth.

1: Simplest explanation from the Sforno:

וישלח את העורב, to find out if the atmosphere had dried out after the tops of the mountains had become visible. Noach wanted to know if the atmosphere in the meanwhile was such that the raven could tolerate it.

ויצא יצוא ושוב, this proved that the atmosphere was not yet dry enough for the raven to tolerate it for any extended period of time.

2: The Bartenura cites a different reason:

I found that the reason for Noach sending out the raven more than other birds was because ravens eat dead bodies and if it would find one of those that died in the Flood, it would bring from their flesh back to the Ark; and he [Noach] would know that the waters dried up ...

3 - The Chizkuni gives a similar reason:

the reason Noach chose one of the impure birds for this mission, was that since that bird feeds on carcasses, the chances that it would find something to eat were far greater than if he had sent a pigeon which is more circumspect in what it chooses as its food. Do not question how Noach could have dispatched any creature from the ark seeing that at that time it was totally dark outside? While it is true that there was no sunshine or moonlight, and the light of the stars is insufficient to know thereby whether it is day or night, there was some light, as we know from when the Torah wrote in verse 5 that the mountain tops had become visible at the beginning of the tenth month. Furthermore, there is an opinion cited in B’reshit Rabbah 33,5, according to which light of sun and moon was usable, but was not usable by Noach for astronomical calculations. Unless this was so, how would Noach have been able to tell day from night?

Bechor Shor seems to disagree:

It went to and from for the waters were still high and it was afraid to fly far lest it gets weak and falls to the water but it still went out and ate from the bodies of people, animals and birds that it saw floating in the water and came back to its nest in the Ark, and it kept doing so until the waters dried up completely, and then he [Noach] sent the dove ...

4: HaEmek Davar cites another reason:

We need to understand why he sent these two birds specifically: the raven and the dove, for there are many other birds that can fly better than these two. Also, how did he have permission to let them leave the Ark before the time came for all of them leave? Therefore, it seems that these (the raven and the dove) were not from the pairs that entered [the Ark] in order to keep the species alive according to Hashem's command. It must be that before the Flood, Noach was like one of the noblemen that are accustomed to raise ravens and doves, and these came with him as part of his household like it is stated above, for it is a custom to raise ravens inside the house and not to send them away. However, doves are taught to carry letters far away and bring things back in their beaks. therefore when Noach sent the raven and it saw the water around the Ark, it did not fly far but went and came back near the Ark. But the dove was taught to bring things even from afar and this is why he sent it for it flew far away.

5: Ohr Chaim gives another reason:

.... The entire verse must be understood in light of the aggadah (Sanhedrin 108) that the raven mated while in the ark and that Noach knew about it. This is why he expelled the raven from the ark as soon as he opened its window. This is why the Torah does not mention that the raven was dispatched in order to examine the extent to which the waters had receded. The raven was forced to remain outside the ark though it tried to return to it. This situation continued until the waters on the earth had dried out. .....

Why Did the Raven Keep Coming Back?

1: As per Bechor Shor above, it was afraid of falling in the water

2: Rashi provides another reason why it kept coming back:

It (the raven) flew in circles round and round the Ark and did not go on its errand for it suspected that he (Noah) intended to injure its mate, just as we learn in the Agada of Chelek (Sanhedrin 108b)

Chizkuni explains this further:

Rabbi Shimon ben Lakish in Sanhedrin 108 claims that the raven accused Noach with an ironclad argument of hating it, else he would have used a bird of which there were seven species rather than endanger the species of the raven of which he had only a single pair. As a result, the raven did not fly far away from the ark to ensure it would find its way back, and could protect its mate if need be.

The Malbim explains what Noach thought:

Since the raven, alone among the birds, produced offspring in the ark, Noach felt secure in sending it out knowing that the species would not perish. The raven was also the only bird that would have abandoned its nest to go on the mission.

However, Tur HaAruch disagrees:

Noach concluded at that point not to endanger the species of which only one pair was in the ark, and to dispatch birds of the “pure” species of which he had seven pairs each at his disposal.

3: Another reason - as per HaEmek Davar above,  it could be the raven stayed close because it was not accustomed to fly far like the dove

Parshas Noach 5778

What was special about Nimrod?

The Torah writes (Genesis 10:8-10):

Cush also begot Nimrod, who was the first man of might on earth. He was a mighty hunter by the grace of the LORD; hence the saying, “Like Nimrod a mighty hunter by the grace of the LORD.” The mainstays of his kingdom were Babylon, Erech, Accad, and Calneh in the land of Shinar.

Rashi (ibid) explains that he convinced others to build the Tower of Babel:

Mighty in causing the whole world to rebel against the Holy One, blessed be He, by the plan he devised for the generation that witnessed the separation of the races (דור הפלגה) to build the Tower of Babel.

Targum Jerusalem explains that he convinced people not to listen to Shem:

He was mighty in hunting and in sin before the Lord; for he was a hunter of the sons of men in their languages. And he said to them, Leave the judgments of Shem, and adhere to the judgments of Nimrod.

(see also this article connecting Nimrod with Hammurabi like this: Amraphel is Hammurabi, and Chazal connect Amraphel with Nimrod, and this Targum) 

Midrash Tanchuma (Lech Lecha 16) explains that Nimrod caused people to do idolatry: 

This refers to Nimrod the Wicked, who used to make images and lead astray the children of Adam; for idolatry resembles falsehood

Chizkuni (Genesis 10:12) explains that people worshiped Nimrod as a G-d:

... Ashur was being disgusted with his own children acclaiming Nimrod as deity, so much so that he decided to move far north east ...

Ibn Ezra and Radak explain that this referred to his hunting prowess:

MIGHTY - to show the strength of men over the animals for he was a great hunter. BEFORE THE LORD —for he built altars and sacrificed animals on them to G-d

Chizkuni (ibid) explains that this was a preparation for Abraham:

... as predicted in the name of the Lord.” ... The Torah tells us that G-d decreed that a person of the type of Nimrod had to arise in order for Avraham to demonstrate that one could prevail even against such mighty warriors who defied the Lord ... According to tradition no ferocious beast ever escaped alive in an encounter with Nimrod. He was aided by G-d in attaining such a reputation so that G-d could demonstrate in due course that such apparently invincible warriors could not prevail against Him.

Tur Ha-Aroch (Genesis 10:7) explains that this was singling him out because he did not create a nation:

On the other hand, Nimrod did not develop into being founder of a nation. We know this because the Torah describes his exploits in a different manner in verse 9. We would have expected the Torah to write: ובני כוש נמרד, following the pattern established since the beginning of the chapter.

HaEmek Davar (ibid) explains that this was about rulership:

FIRST MAN OF MIGHT - From him originated the concept of kingship and rule over men. Truly, this was the will of G-d in order to upkeep the world for without a government, a fellow would eat his friend alive, and Nimrod was the one who began this. MIGHTY HUNTER BEFORE THE LORD - for through this he completed the will of G-d ... and therefore they say this over a man who was wicked but his deeds are desirable before G-d, and it is a wonder  so they say "like Nimrod, a mighty hunter before the Lord".

Tur HaAruch (Genesis 10:13) explains in a similar way but referring to war:

The correct interpretation of our verse (author’s words) is that he was the first individual to assert his power over his fellow human beings, making them subject to his will. He introduced organized warfare, commencing with his capture of Babylon. He followed this up by subjecting Assyria to his rule.

Radak explains in a similar fashion but learns that Nimrod lived after the separation of the people:

Nimrod displayed his power and bravery either vis a vis one nation, or even vis a vis numerous nations by conquering them and being appointed or appointing himself as their ruler, their king. Until the time of Nimrod no one had possessed the effrontery to lord it wholesale over his fellow man. Nimrod invented the concept of “dictator.” These developments were a by-product of mankind having dispersed over different areas of the globe after the collapse of their attempt to “conquer” heaven.

Malbim (Esther 1:1) explains the type of monarchy Nimrod had:
There were two types of monarchies:

• The first was a monarchy in which the king was elected by the people.
• The second type of monarchy was rule by force, in which the king conquered the country and became its ruler against the wishes of the people.

This is what is told about Nimrod, and from these two appear two different types of governing:

• A. The powers of the king in the first type of monarchy were limited. The limitations to his actions are known. The limits of his powers were legislated already at the time of his election. Upon taking office, the king swore to follow the laws and practices of the country.
• B. In the second type of monarchy, however, the powers of the king were unlimited. He does what he desires. Though he might seek the advice of ministers, he did what he wanted, changing the laws of the country and its practices as he saw fit. He is the king and the law maker, all in one.

When Did Nimrod Attack Abraham?

Midrash Rabbah (Bereishis Rabbah 38:13) explains that this was when Abraham rebelled against his father:

Terah took Abraham and passed him off to [King] Nimrod. ... Nimrod replied: You're just speaking words - I only worship fire. I will throw you into it, and the God you worship can save you from it.

Rabbeinu Bachya (Genesis 15:8) writes that Nimrod also tried to kill Abraham at birth:

According to a comment in the Sefer Hayashar at the time Avram was born a certain star in the eastern sky “swallowed “ four other stars in four directions of the sky. At that time Nimrod’s advisors said to him: “at this moment a son has been born to Terach whose descendants will produce a nation which will inherit the whole earth as well as the hereafter. If you agree, let us give his father a house full of gold and silver and get his permission to kill the baby.”

How Did Nimrod Die?

Daas Zeikenim (Genesis 25:30) explains:

for I am tired, worn out;” according to tradition, on that day Esau had killed Nimrod the foremost hunter in the world up to that time, and its ruler. Nimrod had challenged him to a duel as he had not asked him for permission to use his hunting grounds. He had consulted with his brother what to do about this. Yaakov had told him that as long as Nimrod was wearing the garments which had once belonged to Adam he was invincible. As soon as he would take off those garments he could easily be overcome. Esau engineered to find him without those garments and killed him. On that day he was exhausted from that effort.

Who Was Related to Nimrod?

According to Targum Jonathan (Genesis 14:14) Eliezer was Nimrod's son:

And when Abram heard that his brother was made captive, he armed his young men who were trained for war, grown up in his house; but they willed not to go with him. And he chose from them Eliezer the son of Nimrod, who was equal in strength to all the three hundred and eighteen; and he pursued unto Dan.

(Chizkuni on Genesis 15:2 learns it was his grandson, not son)

Targum Jonathan (Genesis 16:5) says that Hagar was his granddaughter:

And Sara said to Abram, All my affliction is from thee. Being secure that thou wouldst do me justice, I left the land and house of my father, and came up with thee to a foreign land; and forasmuch as I was not able to become a mother, I set free my handmaid, and gave her to lie in thy bosom; and she seeth that she had conceived, and mine honour is despised before her. But now is my affliction manifest before the Lord, who will spread peace between me and thee, and the land shall be replenished from us, nor shall we need the help of the progeny of Hagar the daughter of Pharoh bar Nimrod, who threw thee into the furnace of fire.

The Talmud (Chagigah 13a) learns that Nebuchadnezzar was a descendant of Nimrod (see Rashi ibid):

Rabbi Yochanan the son of Zakai said, "What is the answer that the heavenly voice answered to the same evildoer when he said, "I shall ascend on the heights of dense ground to the One Above (Isaiah 14:14)"? A heavenly voice went out and said to him, 'Evildoer the son of an evildoer the grandson of Nimrod the evildoer, who made the whole earth rebel against His rule.'"

What Gift Did Nimrod Give to Abraham?

Pirkei DeRabbi Eliezer (16) says that he gave him Eliezer (who was Og):

"The elder of the house of Abraham" was Eliezer, his servant. How did he become his servant? When he (i.e. Abraham) was leaving Ur Kasdim, all the great people of the generation gave him gifts. Nimrod signed over his servant Eliezer to Abraham. When he did kindness with Isaac, his son, Abraham freed him and G-d have him rewards in this world and he became king - he was Og, the king of Bashan.

(see above that Eliezer was Nimrod son or grandson)

Targum Jonathan (Genesis 48:22) says this refers to the garments of Adam:

And I, behold, I have given thee one portion. Above thy brethren, the robe of the first Adam. Abraham the father of my father took it from the hands of Nimrod the Wicked, and gave it to Izhak my father; and Izhak my father gave it to Esau, and I took it from the hands of Esau my brother, not with my sword nor with my bow, but through my righteousness and my good works.

Parshas Noach 5777

Why Do We Need to Know About Noah's Wife?

The Torah writes (Genesis 4:22):

And Zillah, she also bore Tubal-cain, the forger of every cutting instrument of brass and iron; and the sister of Tubal-cain was Naamah

The Midrash (cited by Rashi, see Genesis Rabbah [23:3]) explains:

"And the sister of Tubal-cain was Naamah" - Rabbi Abba bar Kahana said: Naamah was the wife of Noah .... and the Rabbis said: this was a different Naamah (not Noah's wife)

There are also multiple other sources that state her name as being something else - see our earlier posts here and here

 

The Ikar Sifsei Chachamim (ibid 4:22) provides two explanations why we need to know that she was Noah's wife:

"For she was called Naamah because of the beauty of her deeds - if so why did she died in the Flood, therefore it must be that she was Noah's wife and was saved from the Flood"

(it's a bit problematic because she could have easily died before the Flood, especially if according to Rashi Lamech had children less than 120 years after Creation and the Flood happened in 1656) 

and:

"why was this woman mentioned more than other women? Only it must be that we find that Naamah had three brothers: Tubal Cain who was an evildoer, ... Yoval who was righteous ... , and Yuval was righteous... Therefore we find that two of them were righteous and one was an evildoer, and Noah also had three children of which two were righteous ... and one was an evildoer, and therefore it is not a question why that happened if you explain that Naamah was Noah's wife for most sons take after the maternal uncles (Baba Kamma 110). "

The Ramban (ibid) adds:

And therefore the Scripture mentioned her so a seed remained for Cain and a small memory in this world and if you say that she wasn't the wife Noah had three children from, why mention her?

(it is interesting to note that according to these two explanations, it does not say that she survived the Flood - only that she had children with Noah.)

He also explains the other side of the argument:

There is another Midrash of our rabbis that she was a beautiful wman through whom the angels sinned and she is alluded to in the verse "and angels saw the daughters of man"... And others says that she was the wife of Asmadon, the mother of Asmadai and from her demons were spawned ...

The Radak (ibid) explains:

The reason the Torah mentions this is to inform us that Tuval Kayin did not have a brother, as opposed to his half-brother יבל, but that the sibling he did have, i.e. a sister, was called נעמה

Why do we need to know who Noah's wife was? The reasons therefore are either why she is needs to be mentioned at all since women are not normally mentioned, or that she is connected to some other story within the Torah (either Cain, Noah's family, the angels or her brothers).

Additionally, the Torah writes (Genesis 7:7):

And Noah went in, and his sons, and his wife, and his sons’ wives with him, into the ark, before the waters of the flood

We do not have proof that she was not necessarily Noah's wife at the time of the Flood which would also fit with a lot of the other sources that state her name as being different. While we know that Noah had only one wife at the time he entered the Ark, there is no proof from the Torah that this was his only wife ever, and that this particular woman was the mother of his existing children.

This brings us to another interesting set of stories surrounding the lineage of Og and Sihon, and whether their father or step-father was Noah. See our post here and we hope to continue next week.

Parshas Noach 5776

Who Was Noah's Wife?

The Torah writes (Genesis 7:7):

And Noah went in, and his sons, and his wife, and his sons’ wives with him, into the ark, before the waters of the flood

The Torah writes (Genesis 4:22):

And Zillah, she also bore Tubal-cain, the forger of every cutting instrument of brass and iron; and the sister of Tubal-cain was Naamah

Rashi (ibid) writes:

Naamah - she was the wife of Noah

Rashi's source is Genesis Rabbah (23:3):

"And the sister of Tubal-cain was Naamah" - Rabbi Abba bar Kahana said: Naamah was the wife of Noah .... and the Rabbis said: this was a different Naamah (not Noah's wife) ...

(see also Ramban ibid)

Sefer HaYashar (ibid) cites a different opinion:

 ... And Noah went and choose a wife, and he choose Naamah the daughter of Enoch and she was 580 years old...

Sefer Lemekasei Atik (ibid) cites other opinions:

And some say from children of Barakiel, and some say Amora daughter of Barakiel

Seder HaDoros cites more opinions:

... and his wife's name was Tutzia, and some say Artzia from the language of Eretz for she was the mother of all living ... and she went up to heaven...

(see also Sefer Mayim Rabim, pp. 36)

The Children of Noah

The Torah writes (Genesis 6:10):

And Noah begot three sons, Shem, Ham, and Japheth

Seder HaDoros writes that Noah had more children:

Some say that Noah had a fourth son born after the Flood and his name was Yenuka and he was a great sage

Baalei Tosfos (Moshav Zekeinim, end of Chukas) writes that Sihon was also the son of Noah:

Noah's wife died before the Flood, and Noah married the mother of Og. Og was already born when her first husband was alive, and she married Noah once Og's father died. And she conceived Sihon from Noah before the flood and he was born in the Ark

(see also the second answer given by Baalei Tosfos that Sihon was the son of Noah's wife, but not Noah's son)

This would also make Noah the step-father of Og (also see our earlier post)

(see also Sefer Mayim Rabim, pp. 56) 

Tower of Babel as Spaceship

Josh Waxman has an extensive discussion of sources regarding whether Tower of Babel was a spaceship or spaceship-like entity


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