Power of Midrash ~ Aggadic Midrashim IIIb ~ Noach's end

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.

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.

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)'

'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).

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)

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.

And he drank of the wine, and was drunken (Gen. 9:21). He drank without measure and was shamed. Rabbi Hiyya bar Aba said: in the same day he planted, became drunk was humiliated. And he was uncovered (vait'gal) inside his tent. Rabbi Yehudah said that R. Chanin said, in the name of Rabbi Shmuel bar Rabbi Itzchak: Vaigal [he was uncovered] is not written but vait'gal: he brought exile [galut] for himself and the generations. The ten tribes were exiled only because of wine, as it is written 'Woe to them that rise up early in the morning, that they may follow strong drink' (Isa. 5:2). The Tribes of Yehudah and Beniamin were exiled only because of wine, as it is written, 'But these also erred through wine (Isaiah 28:7). Inside his tent (Aholoh): this is written aholah (with a hey, her tent), inside his wife’s tent. Rabbi Huna said in the name of Rabbi Eliezer, the son of Rabbi Yosi Hagelili: When Noah was leaving the Ark a lion struck and mutilated him, and when he went to use the bed, his semen was scattered and he was humiliated. Rabbi Yochanan said: Always beware of being excited for wine, because in the passage on wine [this one] is written with a vav fourteen times, as it is written, And Noah the husbandman began (vayahel), and planted (vayita) a vineyard, And he drank (vayesht) of the wine, and was drunken (vayishkar); and he was uncovered (vayit'gal). And Ham saw (vayar)… and told (vayaged) his two brethren, and Shem and Japheth took (vayikach) a garment, and laid it (vayasimu) upon both their shoulders, and went (vayelechu) backward, and covered(vayechasu)…And Noah awoke (vayiketz)…and knew (vayeda) what his youngest son had done unto him. And he said (vayomer): Cursed be Canaan (Gen. 9:20-25). [וָוִי"ן vavs, are a symbol for ווי, vey, in English owe]

And Ham, the father of Canaan, saw and told (vayaged) his two brethren outside (9:22). He said to them and he told them: He said to his brethren: Adam had but two sons, yet one arose and slew his brother; and this man [Noah] has three sons and yet he wants four! He talked to them, and persuaded them. Rabbi Yaakov bar Zavdi said: Why does a slave go free for the loss of a tooth or an eye? It follows from this: And … he saw, and told.

And Shem and Yafet took a garment (Gen. 9:23) R. Yochanan said: Shem began the mitzvah, then Yafet came and listened to him. Therefore Shem was granted a tallit and Yafet a phallium [circumcision].

'And laid it upon both their shoulders and went backwards and covered their father's nakedness' but since it is written 'went backwards' don't we [already] know that they did not see their father’s nakedness? This comes to teach that they covered their faces with their hands and walked backwards, giving him the respect due from a son to a father. Said the Holy One of Blessing to Shem: ‘You covered your father’s nakedness! By your life [I swear that] I will reward you 'When these men are bound in their cloaks (be-sarbelehon),’ etc. (Dan. 3:21). Rabbi Yudan and Rabbi Huna disagree [on what ‘be-sarbelehon’ means]: Rabbi Yudan said: It means in their prayer cloaks; Rabbi Huna said: It means in their robes of state. The Holy One of Blessing said to Yafet: ‘You covered your father’s nakedness! By your life [I swear that] I will reward you 'for it shall come to pass in that day, that I will give to Gog a place fit for burial in Israel’ (Ezek. 39:11) The Holy One of Blessing said to Ham: ‘You brought your father’s nakedness to disgrace: By your life [I swear that] I will punish you: 'So shall the king of Assyria lead away the captives of Egypt, and the exiles of Ethiopia, young and old, naked and barefoot, and with buttocks uncovered to the shame of Egypt’ (Isa. 22:4).

And Noah awoke from his wine (Gen 9:24): he was sobered from his wine. 'And knew what his youngest [katan] son had done to him.' Here [youngest] means, his worthless son, as you read, 'Because the brazen altar that was before Ad-nai was too small [katan] to receive the bunt-offering, etc.' (I Kings 8:64). And He said: Cursed be Canaan (9:25): Ham disagreed. Rabbi Yehudah said: Since it is written, 'And God blessed Noah and his sons' (Gen. 9:1), while there cannot be a curse where a blessing has been given, consequently. He said: Cursed be Canaan. Rabbi Nehemiah explained: It was Canaan who saw it [in the first place] and informed them, therefore the curse is attached to him who did wrong. Rabbi Berekiah said: Noah grieved very much in the Ark that he had no young son to wait on him, and declared, ‘When I go out I will beget a young son to do this for me.’ But when Ham acted thus to him, he exclaimed, ‘You have prevented me from begetting a young son to serve me, therefore that man [your son] will be a servant to his brethren!’ Rabbi Huna said in Rabbi Yosef’s name: [Noah declared], ‘You have prevented me from begetting a fourth son, therefore I curse your fourth son,’ Rabbi Huna also said in Rabbi Yosef’s name: You have prevented me from doing something in the dark [cohabitation], therefore your seed will be ugly and dark-skinned. Rabbi Hiya said: Ham and the dog copulated in the ark, therefore Ham came forth black-skinned while the dog publicly exposes its copulation. Rabbi Levi said: This may be compared to one who minted his own coinage in the very palace of the king, whereupon the king ordered: I decree that his effigy be defaced and his coinage cancelled. Similarly, Ham and the dog copulated in the Ark and were punished.