hebrew
1)

Seeing as the Torah has just informed us that all living things died, why does it add that HaSh-m "blotted them out"?

1.

Ramban: To teach us that their bodies 1 disintegrated and turned into water. 2


1

The Seforno extrapolates from the Pasuk that it was only the living things that were blotted out (leaving no offspring), but not the grasses and the herbs.

2

Because the water was boiling.

2)

Rashi writes: "va'Yimach" means, "and He wiped out [all of existence]," an active verb. How might we have misunderstood it?

1.

Gur Aryeh: We might have thought the verb was in passive form, "and existence was wiped out," i.e. that HaSh-m brought the waters, and the creatures drowned by themselves. Rather, it means that HaSh-m actively wiped them out.

3)

Why does this verse record that man was "blotted out " first, and only then the animals?

1.

Maharal (Nesivos Olam, Nesiv ha'Shetikah Ch. 1, p. 101): That which possesses 'Tzurah" is ready to achieve its function, but can also be easily ruined. This is what happened to man at the Mabul. 1 Also refer to 7:22:1.1:2.


1

"Tzurah" means purpose and its actualization; and man is the purpose of creation. See also Maharal, Netzach Yisrael (Ch. 39, p. 167) on this topic. (EK)

4)

Why does it repeat later in this same Pasuk, "and they were blotted out"?

1.

Ramban #1: Not only did every single creature in the world perish, but not even a bird's egg or that of a Sheretz remained in a tree or in the ground.

2.

Ramban #2 (citing Chazal): To teach us that they perished both from this world and from the World to Come.

5)

Bearing in mind that the word "Ach" always comes to exclude, why does the Torah write, "va'Yisha'er Ach Noach"?

1.

Rashi #1 and Ramban: The simple explanation is that Noach alone remained, while the entire world perished. To stress that every single human-being, animal, beast, bird and Sheretz perished, and that besides Noach and his family, not a single one remained (Ramban).

2.

Rashi #2: Chazal however, derive from here that a little bit of Noach was missing


1

Chochmah u'Musar (Vol. 2, p. 300): Why didn't Noach give this work to his sons? Even Cham was a Tzadik, for he was saved! Rather, he understood that HaSh-m wanted him (alone) to serve them, for He said (Bereishis 7:2) "Tikach Lecha." (This is unlike Sanhedrin 108b, which says that Noach and his sons fed the animals day and night.)

2

Chochmah u'Musar (Vol. 2, p. 302): It says (Bereishis 9:2) that animals will fear man! (Noach was struck) because he was lacking complete fulfillment of, "just like He is merciful, so must you be;" for HaSh-m anticipates each creature's changing needs.

3

A double exclusion always comes to include. Ba'al ha'Turim notes on our Pasuk that

6)

Rashi writes: "... A lion struck him." How do we know that it was specifically a lion?

1.

Gur Aryeh: Man is supposed to rule over all animals (1:26), and Noach was a complete Tzadik. HaSh-m would not have allowed any lesser creature to attack him; it must have been the lion.

7)

Rashi writes: ... In the homiletic Midrash, we learn that Noach became physically debilitated. Why does Rashi choose to cite this Midrash as well?

1.

Gur Aryeh: The word "Ach" would be unnecessary for its literal meaning

8)

"Only Noach and those with him on the Ark remained." However, Rashi (to Bereishis 14:13) cites a Midrash that the giant Og was also spared?

1.

Gur Aryeh (14:13): According to the Gemara (Zevachim 113b), Og was inside (or beside) the Ark. He is not mentioned explicitly 1 because he and all of his descendants were later wiped out, by Moshe (Bamidbar 21:25).


1

Ba'al ha'Turim notes that he is hinted to using Gematriya; refer to 7:23:3:4*.

9)

Why was Og spared from the Flood?

1.

Targum Yonasan (to Bereishis 14:13): So that the world should witness the power of HaSh-m.

2.

Gur Aryeh #1 (to 14:13): So that Moshe would later be able to kill him (demonstrating HaSh-m's kindness to Moshe and to Bnei Yisrael).

3.

Gur Aryeh #2 (to 14:13): Og was descended from Shamchazai, an angel who had descended from Heaven (see Nidah 61a). Because he had a G-dly aspect, it was fitting that Moshe, man of G-d (Devarim 33:1), should exact punishment upon Og, and not by mere water. 1


1

Water is corporeal, it is material with no form (Tzurah). In contrast, Moshe was "drawn from the water" (Shemos 2:10), meaning his Tzurah was complete and removed from any material aspect. See Maharal (Gevuros Hashem, Ch. 18 p. 82).

10)

If the water was boiling, how did the fish survive?

1.

Ramban #1: They fled to the depths of the ocean, which was not heated by the boiling water which flowed into it.

2.

Ramban #2: Only the fish in the sea survived. 1


1

After the Flood, the fish swam from there (back) to the rivers. In any event, the fish must have survived, seeing as they did not enter the Ark with all the other animals - as is evident later (see Bereishis 9:9-10). See notes of R. Chavel on the Ramban.

11)

רש"י: וימח- לשון ויפעל: ממה בא רש"י להוציא?

1.

גור אריה: אפשר להבין שהנבראים נמחו מעצמם על ידי המים, ולכן פירש רש"י שזה לא 'נפעל' אלא לשון 'ויפעל'. עיי"ש.

12)

רש"י: ומדרש אגדה וכו': למה נזקק רש"י לדברי אגדה?

1.

גור אריה: פשוט שרק נח נשאר ולמה כתוב "אך"? [בהכרח שזה בא לדרשה.]

13)

רש"י: הכישו ארי: מנין שדוקא ארי הכישו?

1.

גור אריה: נח היה צדיק גמור ואין הקב"ה מוסרו אלא ביד בריה חשובה.

14)

למה נמחה קודם האדם ואח"כ הבהמות?

1.

מהר"ל (נתיבות עולם, נתיב השתיקה פ"א עמ' ק"א ד"ה בפרק): הצורה ראויה אל השלמות ולכן היא מתקלקלת בחסרון מה, ובה מתחילה הפורענות, ולכן האדם נמחה תחילה במבול. 1


1

הצורה היא התכלית והמימוש, והאדם הוא תכלית הבריאה. וע"ע במהר"ל בנצח ישראל (פרק ל"ט עמ' קס"ז ד"ה עוד שם) מה שביאר בענין זה.

15)

אך נח: קשה שברש"י לקמ' (יד,יג) כתוב שעוג פלט מהמבול?

1.

גור אריה (לקמ' יד,יג): בגמ' כתוב שעוג היה בתיבה. 1


1

כלומר- עוג נכלל ב"ואשר אתו בתיבה".

16)

אך נח: אם גם עוג פלט למה הוא לא נמנה?

1.

גור אריה (לקמ' יד,יג): עוג וזרעו נאבדו ולכן התורה לא מונה אותם.

17)

אך נח: למה זכה גם עוג להנצל?

1.

גור אריה (לקמ' יד,יג): ה' השאיר אותו כדי שיבא משה ויהרוג אותו ויראה בזה חסדי ה'.

2.

גור אריה (לקמ' יד,יג): עוג היה מבני שמחזאי [-המלאך שירד לעולם לפני המבול, עי' נדה דף סא.] והיה בו ענין אלוקי, והיה ראוי שיהרג ע"י משה איש האלוקים ולא ע"י המים שהם פחותי המדריגה. 1


1

שהרי המים הם חומר ללא צורה ואילו משה נמשה מהמים, כלומר- יש לו צורה נבדלת מהחומר, כפי שביאר המהר"ל בגבורות ה' פי"ח עמ' פב ד"ה ותקרא.

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