Bereishit Rabba 34 core texts To be used in conjunction with https://www.sefaria.org/sheets/282217

(1) And God spoke to Noah, saying: Go forth from the Ark, etc. (Gen 8:15). It is written, 'Bring my soul out of prison, that I may give thanks unto Your name; the righteous shall crown themselves because of me; for You will deal bountifully with me' (Ps. 142:8). 'Bring my soul out of prison' this is Noah, who was imprisoned twelve months in the Ark; 'That I may give thanks to Your name' to give thanks to Your [awe-inspiring] name; 'The righteous shall crown themselves because of me': the righteous shall glory in me. 'For You will deal bountifully with me': You did deal bountifully with me and said to me: Go forth from the Ark.

(2) Ad-nai tests the righteous, etc. (Ps. 11:5). R. Yonatan said: A potter does not test defective vessels, because he cannot give them a single blow without breaking them. Similarly, the Holy One, blessed be He, does not test the wicked but only the righteous, so too Ad-nai tests [only] the righteous. R. Yose said: When a flax worker knows that his flax is of good quality, the more he beats it the more it improves and the more it glistens; but if it is of inferior quality, he cannot give it one knock but it splits. Similarly, the Holy One does not test the wicked but only the righteous, as it says: ‘Ad-nai tests the righteous.’ Rabbi Eleazar said: When a man possesses two cows, one strong and the other weak, upon which does he put the yoke? Surely upon the strong one. So too Ad-nai tests only the righteous; as it is written 'Ad-nai tests the righteous.' Another interpretation: 'Ad-nai tests the righteous' [note the singular form] applies to Noah [who stayed in the Ark until God said to him]: Go forth from the Ark.

3. R. Judan commenced in Aibu's name: In the trans- gression of the lips is a snare to the evil man (Prov. xn, 13): through the rebellion of the generation of the Flood against the Holy One, blessed be He, they were brought to grief. But the righteous cometh out of trouble (ih.) : this applies to Noah: hence, Go forth from the ark. 1 4. If the spirit of the ruler rise up against thee, leave not thy place (Eccl. x, 4). This refers to Noah. Noah argued: Just as I entered the Ark only when I was permitted, so may I not go out save with permission. R. Judah b. R. Ilai said : Had I been there I would have broken it and gone out! Noah, however, said: I entered with permission and I will leave with permission. Thus : Come thou into the ark — And Noah went in; Go forth from the Ark — And Noah went forth. 5. Wisdom is a stronghold to the wise man more than ten rulers (Eccl. vii, 19): this alludes to Noah [to whom God said] : ' Of the ten generations from Adam to Noah I spoke with none but thee': hence, And God spoke unto Noah, saying.

(6) Another opinion: 'To everything there is a season, and a time to every purpose (Eccl. 3:1): there was a time for Noah to enter the ark, as it is written: 'come you and all your house into the ark (Gen. 7:1), and a time for him to leave it: Go forth from the Ark. This may be compared to an administrator/parnas who departed for a certain spot, putting someone in his place. When he returned, he said to the other, ‘Leave your position.’ This may be compared to a scribe/sofer who departed for a certain spot, putting someone in his place. When he returned, he said to the other, ‘Leave your position.’ So too Noach: 'go forth from the ark'. But he [Noach] did not accept the order to go out, saying, ‘Am I to go out and be fruitful and multiply for a curse?’ Until the Holy One, blessed be He, swore to him that He would not bring another flood upon the world, as it says, 'For this is the waters of Noach to Me; for as I have sworn that the waters of Noach should no more go over the earth (Isa. 54:9)'

(7) 'You, and your wife, etc.' (Gen. 8:16) Rabbi Yudan ben Rabbi Simon, and Rabbi Yochanan in the name of Rabbi Shmuel ben Rabbi Itzchak said: As soon as Noach entered the Ark, cohabitation was forbidden to him, that's why it is written: 'And you shall come into the ark, you, and your sons' (Gen. 6:18) - apart; 'and your wife, and your sons’ wives' - apart. When he went out, God permitted it to him, as it is written: 'Go forth from the Ark, you and your wife'. Rabbi Aivu said: 'They are lonely in want and famine' (Job 30:3) - when want and famine visit the world, regard your wife as though she were lonely [i.e. monstrous]. R. Huna said: it is written 'and to Yosef were born two sons' (Gen. 41:50) - when? 'Before the year of famine came' (Gen. 41:50).

(8) Bring forth (hayetze) with you every living thing that is with you…that they may swarm in the earth (Gen. 8:18). R. Yudan said: havtze is written, but it is read hayetze: that they may swarm in the earth - but not in the Ark. And be fruitful and multiply upon the earth - but not in the Ark. 'Every beast, every creeping thing, and every fowl, whatsoever moves (kol romes) upon the earth (Gen 8:19). R. Aivu said: Kol romes is written fully [with a vav] - it excludes kilayim [mixing species]. After their families: this excludes emasculation. The children of Noah were enjoined concerning seven tings: Idolatry, incest, murder, cursing the Divine Name [blasphemy], civil law, and a limb torn from a living animal. Rabbi Chanina ben Gamliel says: also concerning blood from a living animal. Rabbi Eleazar says: also against mixing species. Rabbi Shime'on ben Yochai says: also against witchcraft. Rabbi Yochanan ben Beroka says: also against emasculation.

Rabbi Assi said: The children of Noah were ordered regarding everything stated in the sentence: 'There shall not be found among you any one that makes his son or his daughter to pass through the fire, etc.' (Deut. 18:10) and afterwards 'because it is an abomination for Ad-nai all that do this.' (Deut. 18:12)

(10) And Ad-nai said to his heart (Gen. 8:21) - The wicked are under control of their heart: 'The fool has said in his heart' (Ps. 14:1); 'And Esav said in his heart' (Gen.27:41); 'And Yerovoam said in his heart' (I Kings 12:25); 'Now Haman said in his heart' (Est. 6:6). But the righteous have their hearts under their control since it is written 'Now Hannah, she spoke at her heart' (I Sam. 1:13); 'And David said to his heart' (I Sam. 27:1); 'But Daniel put to his heart' (Dan. 1:8); [so too] 'And the Lord said to his heart: I will not again/add curse to the ground' (Gen. 8:21): He did not add to it, and let that indeed suffice. The Rabbis interpreted: I will not add [curse] to the children of Noah; I will not add [curse] to future generations. 'Because the devisings of man's heart [yetzer lev] is evil'. Rabbi Hiyya the Elder said: How terrible must be the dough when the baker himself testifies it to be bad! 'Because the inclination of man's heart [yetzer lev] is evil from his youth' Abba Jose the potter said: How terrible must be the leaven when he who created it testifies that it is bad, as it is written 'For He knows our inclinations, it is remembered that we are dust' (Ps. 103:14). The Rabbis said: How terrible must be the plant when the planter himself testifies that it is bad as it is written 'For the Lord of hosts, that planted you, has spoken evil of you (Jer. 1:17). Antoninus asked our teacher: ‘When is the evil inclination placed in a person, from the moment one comes out of the womb of one's mother or before one comes out of the womb of one's mother?’ ‘Before one comes out of the womb of one's mother’ he replied. [Antoninus] replied ‘It can't be, if [the yetzer] is put before one comes out from the womb, one would dig through the womb and emerge! Rabbi agreed with him, because his view corresponds with that of Scripture: 'Because the inclination of man's heart [yetzer lev] is evil from his youth [mine'urav]'. Rabbi Yudan said: This is written mine'urav (from his awakening), which means, from when he awakes [nin'ar] to the world. Antoninus asked our Teacher further: “When is the soul [neshama] put in a person, from the moment one comes out of the womb of one's mother or before one comes out of the womb of one's mother?’ He answered: ‘When one comes out of the womb of one's mother.’ [Antoninus] replied ‘It can't be! This is comparable to meat left without salt for three days - will it not putrefy?' Our Teacher agreed with him, for Scripture supports him: 'You bestowed on me life and care; Your providence watched over my spirit[ruach].' (Job 10:12) - hence, when did You place the spirit in me? When You gave me Your providence.

11. While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease (viii, 22). R. Judan said in R. Aha's name : What did the children of Noah think : that the covenant made with them would endure to all eternity? 1 That is not so, but only as long as the heaven and earth endure will their covenant endure. 2 But when that day cometh, of which it is written, For the heavens shall vanish away like smoke, and the earth shall be worn out like a garment (Isa. Li, 6), then [shall the verse be fulfilled], And it [sc. the covenant] will he broken in that day (Zech. xi, n). R. Aha commented: What was responsible for their rebelling against Me ? Was it not because they sowed but did not cut down, i.e. they gave birth but did not bury? 3 Therefore henceforth there shall be Sowing and cutting down 4 : they shall bear and bury. Cold and heat: [they shall suffer] fever and ague. Summer (kayyiz) and winter (horef): I will cause the birds to summer upon them, 5 as you read, And the ravenous birds shall summer upon them, and all the beasts of the earth shall winter upon them (Isa. xviii, 6). It once happened that one of the great men of his time — some say that it was R. Samuel b. Nahman — was suffering with headache, and he lamented: This is what the generation of the Flood did for us ! 6

Another interpretation of While the earth remaineth, etc. : R. Huna said in R. Aha's name : What do the children of Noah think: that the covenant made with them will endure to all eternity? [No, for] thus said I to them: While the earth remaineth. But as long as day and night endure, their covenant will endure. Yet when that day cometh of which it is written, And there shall be one day which shall be known as the Lord's, not day, ana not night (Zech. xiv, 7), at that time [shall be fulfilled the verse], "And it will be broken in that day' R. Isaac commented: What was responsible for their rebelling against Me? Was it not because they sowed without having to reap? 1 For R. Isaac said: They used to sow once in forty years, and they travelled from one end of the world to the other in a brief period, cutting down the cedars of Lebanon in their course, making no more of the lions and leopards than of the vermin in their skin. 2 How is this to be understood? 3 They enjoyed the climate [now usual] between Passover and Pentecost [right through the year]. 4 R. Simeon b. Gamaliel said in R. Meir's name, and R. Dosa too said thus: [The latter] half of Tishri, Marheshwan and the first half of Kislew is seedtime; the second half of Kislew, Tebeth and half of Shebat are the winter months; the second half of Shebat, Adar and the first half of Nisan are the cold season; the second half of Nisan, lyar and the first half of Siwan is harvest time; the second half of Siwan, Tammuz and the first half of Ab is summer; the second half of Ab, Elul and the first half of Tishri are the hot season. R. Judah counted from Marheshwan. R. Simeon commenced with [the beginning of] Tishri. 5 R. Johanan said: The planets did not function the whole twelve months [of the Flood]. Said R. Jonathan to him: They did function, but their mark was imperceptible. R. Eliezer said: They shall not cease implies that they never ceased. R. Joshua deduced: They shall not cease: hence it follows that they had ceased. 6 12. And God blessed Noah and his sons, and said unto them: Be fruitful and multiply (ix, i). This [blessing conferred] here was a reward for their sacrifice. 7 1

And the fear of you and the dread of you (hitkem) shall be upon every beast of the earth (ix, 2): fear and dread returned, but dominion did not return. 1 When did it return? In the days of Solomon, as it is written, For he had dominion over all the region (1 Kings v, 4).

It was taught, R. Simeon b. Eieazar said: For a live infant one day old the Sabbath is desecrated; for David king of Israel, dead, the Sabbath may not be desecrated. And thus too did R. Simeon b. Eieazar say: An infant one day old, alive, need not be guarded from mice or serpents to prevent them picking out his eyes : a lion sees him and flees, a serpent sees him and flees. Yet Og, King of Bashan, dead, must be guarded ! For as long as a man is alive his fear lies upon the [lower] creatures; when he dies, his fear is removed from the lower creatures. Thus it is written, And the fear of you and the life of you, etc. 2

13. Every moving thing that liveth shall be for food for you . . . only flesh with the life thereof, which is the blood thereof, shall ye not eat (ix, 3 f.). R. Jose b. R. Abin said in R. Johanan's name: Adam, to whom flesh to satisfy his appetite was not permitted, 3 was not admonished against eating a limb torn from the living animal. 4 But the children of Noah, to whom flesh to satisfy their appetite was permitted, were admonished against eating a limb torn from the living animal. 5 And surely (we-ak) your blood of your lives will I require (ix, 5). This includes one who strangles himself. 6 You might think that even one in the plight of Saul is meant?

Therefore we have ak. 2

You might think, even one like Hananlah, Mishael and Azariah 3 : therefore we have a k .

At the hand of every beast will I require it: this refers to the four kingdoms. 4 At the hand of man (ha-adam): R. Levi said: That means, from the hand of Edom. 5 Even at the hand of every man's brother, as it is written, Deliver me, I pray Thee, from the hand of my brother, from the hand of Esau (Gem xxxii, 12). 6 Will I require the life of MAN: this refers to Israel, as it is written, And ye My sheep, the sheep of My pasture, are men (Ezek. xxxiv,3i). 7

14. Whoso sheddeth man's blood, etc. (ix, 6). R. Hanina said: All these are specifically Noachian laws, [viz. that a man is condemned] on the testimony of one witness, on the ruling of one judge, without a formal warning, [for murder committed] through an agent, and for [the murder of] an embryo. On the testimony of one witness and on the ruling of one judge, for it says, Whoso sheddeth man's blood, by one man shall his blood be shed. 8 Without a formal warning, as it says, Whoso sheddeth man's blood, by man shall his blood be shed. 9 [He who com- mits murder] through an agent, because it says, Who- so sheddeth man's blood by man, shall his blood be shed: [i.e. if he slays] by means of another person, 1 His blood shall be shed. For [the murder of] an embryo, for it says, Whoso sheddeth the BLOOD OF MAN WITHIN [ANOTHER] MAN, SHALL HIS blood BE shed. 2

R. Judah b. R. Simon said: Also he who murders by strangling, and on his own testimony, as it says, Whoso sheddeth man's blood [while retaining it] within man, shall his blood be shed. 3 R. Levi said: Behold, if a man slew yet was not slain, 4 when will he be slain? When man comes [for final judgment 5 ; thus it is written], Whoso sheddeth man's blood, when man comes 6 shall his blood be shed. 7 R. Akiba lectured: He who sheds blood is regarded as though he had impaired [God's] likeness. What is the proof? Whoso sheddeth man's blood, etc. What is the reason? For in the image of God made He man. 8

R. Eleazar b. 'Azariah lectured: He who refrains from procreation is as though he impaired [God's] image. What is the proof? For in the image of God made He man, which is followed by, And you, be ye fruitful, and multiply.

9 Ben 'Azzai lectured: He who refrains from procreation is as though he shed blood and impaired [God's] likeness. What is the proof? Whoso sheddeth man's blood, etc.; why? For in the image of God made He man, which is followed by, And you, be ye fruitful, and multiply. 10 Said R. Eleazar to him: Teachings are becoming when they are uttered by those who practise them, but you, son of f Azzai, preach well, but do not fulfil your teaching I 1 That is because I desire to study Torah, 2 he pleaded, while the world can be preserved through others. 3

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15. And you, be ye fruitful, and multiply; swarm in the earth, and multiply therein (ix, 7). Resh Lakish said : A covenant has been made in favour of climates. 4 Resh Lakish was sitting and studying Tofah in a small forest of Tiberias, when two women came out from there, one saying to the other, 'Praised be He who has led us out from that bad climate/ 'Whence do you come?' he called out to them. 'From Mazga,' they replied. 'I know about Mazga/ he observed, 'and it contains no more than two dwelling houses I 5 Blessed is He who inspireth the inhabitants of a town with love for it! J A disciple of R. Issi w T as sitting before him and could not comprehend what he was explaining to him. 'Why cannot you grasp it?' he asked, ' Because I am an exile from home/ he replied. 'Whence are you?' inquired he. 'From Gabath Shammai/ he replied, 'What is its climate?' he asked. 'When a child is born there we have to crush spices and smear his head with it, lest insects should eat him/ he replied. 'Blessed is He w T ho inspireth the inhabitants of a place with love for it!' he exclaimed. In the future too it will be thus : And I will take away the stony heart out of your flesh, and I will give you a heart of flesh — leb basar (Ezek. xxxvi, 26), i.e., a heart which has no desire of (boser) his neighbour's portion. 6 1 Ben 'Azzai was unmarried, this being the reason that he is not designated by his own name (Simeon). % Lit. 'My soul delights in the Torah*. 8 Yeb. 63b. 4 God has implanted in man a love of his native soil even in bad climates (M.K.). B It is an insignificant place — quite unworthy of praise, and yet these women preferred it to Tiberias. Var. lee: it contains no more than two stands (for scholars) — with similar meaning, Resh Lakish judging it from the point of view nearest to his heart. 6 I.e. is satisfied with his own. Cf. infra, xxxviii, 1 1 ; Sot*. 47a. 28l