Which month does the Torah refer to as "the second month"?
Rashi: According to R. Eliezer, it is Marcheshvan; according to R. Yehoshua, it is Iyar. 1
This depends upon whether the world (i.e. Adam) was created in Tishrei or in Nisan; see Rosh Hashanah 10b.
If, according to Rebbi Eliezer, the first month is Tishrei, why today do we count the months from Nisan?
Ramban (to 8:5): In Parshas Bo (Shemos 12:1), HaSh-m told Moshe that from then on, Nisan would be head of the months, to commemorate Yetzi'as Mitzrayim.
Why does the Torah refer to the Tehom (the depths) as "Tehom Rabah"?
Rashi: "[Their punishment was] measure for measure. They sinned with [the word] 'Rabah' - "the evil of Man has become great" (6:5), and they were likewise punished with 'Rabah' - "the great depths." 1
Gur Aryeh: The word 'Rabah' is superfluous here, because depths are always described as "great." It appears here to teach us that their punishment was measure-for-measure. Also refer to 7:11:3.1:3.
QUESTIONS ON RASHI
Rashi writes: "The second month is Marcheshvan according to Rebbi Eliezer, and Iyar according to Rebbi Yehoshua." The Gemara (Rosh Hashanah 10b) teaches us that these same Tana'im differ as to in what month the world was created (Tishrei or Nisan). How do we know that they also differ as to the numbering of the months [in this Parshah]?
Gur Aryeh #1: Later on (8:13), it is written that the water dried up "on the first day of the first month." This date represented the start of the world's rebuilding, and it is fitting that this would take place on the same date as the initial creation (which was Tishrei according to Rebbi Eliezer). It then must follow that according to Rebbi Eliezer, all of the dates regarding the Mabul are counted from Tishrei. 1 According to Rebbi Yehoshua, the months are counted from Nisan, as they are elsewhere in the Torah.
Gur Aryeh #2: Rebbi Eliezer certainly counts years from Tishrei, when the world was created according to his opinion. If he were to concur with Rebbi Yehoshua that months should be counted from Nisan, then when the Teivah landed "in the seventh month" (8:4), this would mean Tishrei, and the verse should state, "the seventh month of the 601st year." Rather, according to Rebbi Eliezer, even the months are to be counted from Tishrei. 2
The reason they are counted this way is because their decree was sealed on Rosh Hashanah, in Tishrei (Rosh Hashanah 10b).
Gur Aryeh notes that Mizrachi quotes this approach and disputes it, because even today we count our years from Tishrei, while we calculate the seasons of the sun from a creation date in Nisan. See Gur Aryeh's response.
Rashi writes: "They split open - to let their waters out." What is Rashi coming to clarify?
Gur Aryeh: Regarding Keriyas Yam Suf (Shemos 14:21), the verse states ,"the waters split," i.e. split in half, leaving dry land in between. Rashi explains that this verse, on the other hand, means, "they split open."
Rashi writes: "Measure for measure..." (Refer to 7:11:3:1). In what way was the Flood Midah k'Neged Midah?
Maharal #1 (Chidushei Agados Vol. 3, p. 254, to Sanhedrin 108a): The Gemara states that Dor ha'Mabul sinned due to a surplus of physical bounty. Physical desire distances a person from HaSh-m, and leads him to sin. They were punished in a surplus of waters (which usually represent physical bounty).
Maharal #2 (ibid.): According to Rebbi Yosi (Sanhedrin ibid.), they sinned using the pupils of their eyes (i.e. they used them to stray towards immorality), and the pupil of the eye resembles water. Additionally, seed is compared to a fountain, therefore, they were punished with "wellsprings." 1 He adds 2 that seed has elements of water and fire (for it is hot) - and they were likewise punished with hot water from the wellsprings.
Maharal #3 (ibid): Rebbi Yochanan (Sanhedrin ibid.) gives the explanation cited by Rashi (refer to 7:11:3:1). Immorality is referred to as a "great sin." 3
Maharal #4 (ibid. p. 255): The physical body has a set form (Tzurah) and dimensions. They defiled their bodies by using them to sin, and were punished with water, the most corporeal of substances, which has no set form or dimensions. 4
Also refer to 6:17:1.1.
Maharal (ibid.) adds that the eye's tendency to desire all that is sees is due to the liquid properties of water of which it is comprised. Therefore, water was a fitting punishment.
Ibid. p. 256, to Sanhedrin 108b
Arachin 15b refers to immorality as a great evil (see Bereishis 39:9). Maharal (Chidushei Agados Vol. 4, p. 137) explains that this is due to the specific Yetzer ha'Ra for physical sin, for which immorality is the archetype. Refer to 6:11:1.1:1.
See Maharal (Gevuros HaSh-m Ch. 14, p. 70).See also Nesivos Olam (Nesiv ha'Torah Ch. 2, p. 10.)
