Why does the Torah see fit to tell us here that the six seasons (each lasting two months, as Rashi explains) will never cease to function?


Rashi: To teach us that throughout of the Flood, the Mazalos did not function, and one could not distinguish between day and night. 1


Seforno: Before the Flood, there were no seasons. The sun perpetually followed the same route and it was always spring. 2 It was as a result of the sins of that generation that the world had to suffer the inconvenience of seasons that are constantly changing. 3


Riva: However, there was light, as the verse says "the tops of the mountains were seen" (8:5). Refer to 8:22:1.4:1.


Also refer to 6:13:5:4.


Eventually, when the sins of that generation have been rectified, the sun will revert to its original state and we will once again enjoy stable unchanging spring weather.


Rashi writes: "Six time-periods." There appear to be eight time periods in the verse, including "day and night"?


Gur Aryeh: "Day and night" are not included in the count, because they coincide with each of the six seasons mentioned.


Rashi writes: "Six [seasons]." Perhaps "planting and harvest" are not distinct seasons, but rather activities that a person can perform at whatever time he chooses?


Gur Aryeh: The ending of the verse, "they shall not cease," indicates that our verse lists events under HaSh-m's control, not activities dependent on man's will. Rather, the verse means, "the season of planting," and "the season of harvest."


Rashi writes: "Half of Kislev, Teves, and half of Shevat is the season of 'cold.'" According to this text, the season of "cold" is not parallel to the season of "heat." What is the correct Girsa in Rashi?


Gur Aryeh: The text of Rashi should state: Half of Kislev, Teves, and half of Shevat


The literal meaning of Choref is, "the season of planting fast-growing crops," such as barley and legumes (Rashi).


Rashi writes: "During the Flood... day and night were indistinguishable." Earlier (Rashi to 6:16), however, Rashi wrote that according to one opinion, the window of the Ark was made in order to let in light. If so, there must have been daytime?


Gur Aryeh: There was light during the Flood, but it did not come at consistent intervals.


Rashi writes: "... day and night were indistinguishable." However, the verse (8:10) says that Noach waited seven days; how could Noach have measured the passage of time?


Gur Aryeh: According to the Midrash, the precious stones on the Ark 1 provided more illumination by day, and were more dim by night.


Refer to 6:16:1:2; refer to 6:16:1.2:1.


Rashi writes: "Will not cease - from functioning in their proper times." What is Rashi clarifying?


Gur Aryeh: Certainly the day itself ceases and turns to night, and night turns to day. Rather, the proper order of day and night will not cease.


רש"י: שש עתים: קשה שיש כאן שמונה עתים- כולל יום ולילה?


גור אריה: יום ולילה אינם בכלל, כי בכל ששת הזמנים יש יום ולילה.


רש"י: שש עתים: אולי "זרע וקציר" אינם זמן בפני עצמם אלא האדם זורע וקוצר בזמן שירצה?


גור אריה: אם מדובר על מעשי האדם לא נכון לומר "לא ישבותו" כי זה תלוי ברצון האדם, אלא מדובר כאן על עת הזרע והקציר.


רש"י: חצי כסליו...קור וכו': מה הגירסא הנכונה ברש"י?


גור אריה: יש לגרוס- חצי כסליו וטבת וחצי שבט חורף, חצי שבט ואדר וחצי ניסן קור, כי הקור הוא לבסוף.


רש"י: ולא ניכר בין יום ובין לילה: קשה שלדעה אחת לעיל (ו,טז) עשה נח חלון לאור, ובהכרח שהיה ניכר בין יום ללילה?


גור אריה: היה אור אבל לא בקביעות.


רש"י: ולא ניכר בין יום ובין לילה: קשה שכתוב (לעיל, ח,י) "ויחל עוד שבעת ימים", ומנין ידע שעברו שבעה ימים?


גור אריה: כתוב במדרש שהייתה לו אבן טובה שהייתה מאירה ביום וממנה ידע.


רש"י: לא יפסקו...מלהתנהג כסדרן: למה רש"י לא פירש כפשוטו?


גור אריה: היום לא נוהג תמיד, ולכן "לא ישבותו" פרושו שאינו פוסק מלהתנהג כסדרו.

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