Daf 58b (דַּף נ״ח ע״ב)

From where did he know? (מְנָא הֲוָה יָדַע) Rather, at the moment that Kudsha Berikh Hu cursed the world (אֶלָּא בְּשַׁעֲתָא דְּלַיְיט קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא), as it is written: “Cursed is the ground because of you” (Bereshit 3:17) (דִּכְתִיב: אֲרוּרָה הָאֲדָמָה בַּעֲבוּרְךָ). Adam said before Kudsha Berikh Hu (אָמַר אָדָם קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא): “Master of the world, until when shall the world be in affliction?” (רִבּוֹנוֹ שֶׁל עוֹלָם, עַד מָתַי יְהֵא עָלְמָא בְּלַטְיוּתָא). He said to him: “Until there is born to you a circumcised son like yourself” (אָמַר לֵיהּ: עַד דְּיִתְיְלִיד לָךְ בֵּן מָהוּל כְּגַוְונָא דִּילָךְ). And they waited until Noach was born (וְהֲווּ מְחַכָּאן עַד שַׁעֲתָא דְּאִתְיַלִּיד נֹחַ). And when he was born (וְכֵיוָן דְּאִתְיַלִּיד), he saw that he was inscribed with the sacred sign (חָמָא לֵיהּ גָּזִיר רָשִׁים בְּאָת קַדִּישָׁא), and he saw the Shekhinta cleaving to him (וְחָמָא שְׁכִינְתָא מִתְדַּבְּקָא בַּהֲדֵיהּ). Then he called his name according to what he would do later (כְּדֵין קָרָא שְׁמֵיהּ עַל מָה דְּעָבִיד לְבָתַר).

At first they did not know how to sow, reap, or plow (בְּקַדְמִיתָא לָא הֲווּ יָדְעֵי לְמִזְרַע וּלְמֶחֱצָד וּלְמֶחֱרַשׁ), and they would perform the cultivation of the earth with their hands (וְהֲווּ עָבְדֵי פּוּלְחָנָא דְאַרְעָא בִּידַיְיהוּ). Once Noach came (כֵיוָן דְּאָתָא נֹחַ), he prepared for them the craft and all the tools needed for working the ground to produce fruit (אַתְקִין אוּמְנוּתָא לְהוּ וְכָל מָאנִין דִּצְרִיכִין לְתַקְנָא אַרְעָא לְמֶעְבַּד פֵּירִין). This is what is written: “This one shall comfort us from our work and from the toil of our hands, from the ground” (Bereshit 5:29) (הֲדָא הוּא דִכְתִיב: זֶה יְנַחֲמֵנוּ מִמַּעֲשֵׂנוּ וּמֵעִצְּבוֹן יָדֵינוּ מִן הָאֲדָמָה). For he removed the ground from its cursed state (דְּאִיהוּ אַפִּיק אַרְעָא מִמַּה דְּאִתְלַטְיָיא), as they would sow wheat and harvest thorns and thistles (דְּהֲווּ זָרְעִין חִטִּין וְקָצְרִין גּוֹבִין וְדַרְדַּרִין). Therefore it is written: “A man of the ground” (Bereshit 9:20) (וּבְגִינֵי כָךְ כְּתִיב: אִישׁ הָאֲדָמָה).

Rabbi Yehudah said (רַבִּי יְהוּדָה אָמַר), “A man of the ground,” as you say, “the man of Na‘omi” (Rut 1:3) (אִישׁ הָאֲדָמָה כְּמָא דְּאַתְּ אָמֵר: אִישׁ נָעֳמִי), because he was called a Tzaddik and brought forth the earth by means of a korban that he offered (בְּגִין דְּאִקְרֵי צַדִּיק וְאַפִּיק לָהּ לְאַרְעָא בְּקָרְבָּנָא דְּעֲבַד), from the cursed state (מִמַּה דְּאִתְלַטְיָיא), as it is written: “I will not again curse the ground because of man” (Bereshit 8:21) (דִּכְתִיב: לֹא אֹסִיף לְקַלֵּל עוֹד אֶת הָאֲדָמָה בַּעֲבוּר הָאָדָם). And because of this he is called “a man of the ground” (וּבְגִין דָּא אִקְרֵי: אִישׁ הָאֲדָמָה), and for this reason he was given a name for what would come (וְעַל דָּא קְרָא לֵיהּ שְׁמָא עַל מָה דְּיֵיתֵי).

Rabbi Yehudah opened (רַבִּי יְהוּדָה פָּתַח): as it is written (Tehillim 46) (כְּתִיב) “Come and see the works of Elohim” (לְכוּ חֲזוּ מִפְעֲלוֹת אֱלֹהִים), “who has set desolations in the earth” (אֲשֶׁר שָׂם שַׁמּוֹת בָּאָרֶץ). This verse has been established and spoken of (הַאי קְרָא אוּקְמוּהָ וְאִתְּמָר), yet “Come and see” etc. (אֲבָל לְכוּ חֲזוּ וְגו׳). What is [meant by] “see”? As it is said (Isaiah 21) (מַאי חֲזוּ כְּמָא דְאַתְּ אָמַר, שֶׁנֶּאֱמַר) “A harsh vision was told to me” (חֲזוּת קָשָׁה הֻגַּד לִי). In the deeds of Kudsha Berikh Hu, supernal prophecy was revealed to humankind (בְּעוֹבְדּוֹי דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְגַּלֵּי נְבוּאָה עִלָּאָה לִבְנֵי נָשָׁא). “Who has set desolations in the earth” (אֲשֶׁר שָׂם שַׁמּוֹת בָּאָרֶץ) - “desolations” indeed (שַׁמּוֹת וַדַּאי), for the name causes all (דְּהָא שְׁמָא גָּרֵים לְכֹלָּא). And it is a term of desolation (וְהוּא לָשׁוֹן שַׁמֵּמוֹן). For had the deeds been [performed] with the Name Yod–Heh and Vav–Heh (דְּאִלּוּ הֲווּ מִפְעֲלוֹת יוֹ״ד הֵ״א וָא״ו הֵ״א), there would have been sustenance in the earth (שָׂם קִיּוּם בָּאָרֶץ). But since the deeds were through the Name Elohim (אֲבָל בְּגִין דְּהֲווּ מִפְעֲלוֹת שְׁמָא דֵּאֱלֹהִים), He set desolations in the earth (שָׂם שַׁמּוֹת בָּאָרֶץ).

Rabbi Ḥiyya said to him (אָמַר לֵיהּ רַבִּי חִיָּיא): Now this was aroused! (הַשְׁתָּא אִתְעָרַת לְהַאי). Is it not so? I do not say so to him (לָאו, אֲנָא הָכִי אֲמִינָא לֵיהּ), for between this Name and that Name (בְּגִין דְּבֵין שְׁמָא דָּא וּבֵין שְׁמָא דָּא), it is all praise (כֹּלָּא הוּא שְׁבַחָא). But I say it to him (אֲבָל אֲנָא אֲמִינָא לֵיהּ), as our friends have aroused (כְּמָה דְּאִתְעָרוּ חַבְרַיָּא): that [He] established the names (דְּשָׁוֵי שְׁמָהָן), “desolations in the earth” are truly names (שַׁמּוֹת בָּאָרֶץ שֵׁמוֹת מַמָּשׁ). “In the earth” - and why? (שֵׁם בָּאָרֶץ וְאַמַּאי) In order for the world to make use of them (בְּגִין לְאִשְׁתַּמְּשָׁא בְּהוֹן עַלְמָא), and for them to become the sustenance of the world (וּלְמֵהֱוֵי קִיּוּמָא בְּעָלְמָא).

Rabbi Yitzḥak said (רַבִּי יִצְחָק אָמַר): It is all one (כֹּלָּא הוּא), and even what Rabbi Yehudah said is well spoken (וַאֲפִילּוּ מַה דְּאָמַר רַבִּי יְהוּדָה שַׁפִּיר קָאָמַר). For if the world existed under the Name of Mercy (דְּאִלּוּ יְהֵא עָלְמָא בִּשְׁמָא דְּרַחֲמֵי), the world would endure (יִתְקַיֵּים עָלְמָא). But since the world was created with judgment (אֲבָל בְּגִין דְּאִתְבְּרֵי עָלְמָא עַל דִּינָא), and stands upon judgment (וְקָיְימָא עַל דִּינָא), He set desolations in the earth (שָׂם שַׁמּוֹת בָּאָרֶץ). And this is proper (וְשַׁפִּיר הוּא), for were it not so, the world could not endure (דְּאִלְמָלֵא כָּךְ לָא יָכִיל עָלְמָא לְאִתְקַיְּימָא) in the face of the sins of humankind (מִקַּמֵּי חוֹבֵיהוֹן דִּבְנֵי נָשָׁא).

Come and see (תָּא חֲזֵי): Noach, when he was born (נֹחַ כַּד אִתְיְילִיד), they called him by a name of comfort (קָרוּן לֵיהּ עַל שְׁמָא דִּנְחָמָה): “Noach” - rest for him (נִיחָא לֵיהּ), rest for the world (נִיחָא לְעָלְמָא), rest for the fathers (נִיחָא לְאַבָּהָן), rest for the children (נִיחָא לִבְנִין), rest for the upper ones (נִיחָא לְעִלָּאִין), rest for the lower ones (נִיחָא לְתַתָּאִין), rest for this world (נִיחָא לְעָלְמָא דֵּין), rest for the World to Come (נִיחָא לְעָלְמָא דְאָתֵי). And let it be (וְלֶהֱוֵי), or alternatively: and for it to be (ד״א: וְלְמֵהֱוֵי), that a name causes (שְׁמָא גָּרֵים). But (אֲבָל), some say: regarding Kudsha Berikh Hu (נ״א: לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא), it is not so (לָאו הָכִי). “Noach” in reversed letters spells “chēn” (grace) (נֹחַ בְּהִפּוּךְ אוֹתְוָן חֵן), as you say (כְּמָה דְּאַתְּ אָמֵר): “And Noach found grace” (וְנֹחַ מָצָא חֵן).

Rabbi Yose said (אָמַר רַבִּי יוֹסֵי): Chen - that is Noach (חֵן הַיְינוּ נֹחַ). For among the Righteous, their names cause good (בְּצַדִּיקַיָּא שְׁמֵיהוֹן גָּרִים לְטַב), and among the wicked, their names cause evil (בְּחַיָּיבַיָּא שְׁמֵיהוֹן גָּרִים לְבִישׁ). Regarding Noach it is written (Bereshit 6) (בְּנֹחַ כְּתִיב) “And Noach found chen in the eyes of Hashem” (וְנֹחַ מָצָא חֵן בְּעֵינֵי יי). But regarding Er, the firstborn of Yehudah, his letters were reversed for evil (בְּעֵר בְּכוֹר יְהוּדָה אִתְהַפָּכוּ אָתוְָי לְבִישׁ עֵ״ר - רָ״ע”) - evil in the eyes of Hashem (רַע בְּעֵינֵי יי).

Come and see (תָּא חֲזֵי): when Noach was born (כֵּיוָן דְּאִתְיְילִיד נֹחַ), he beheld the deeds of humanity (חָמָא עוֹבָדֵיהוֹן דִּבְנֵי נָשָׁא) - that they were sinners before Kudsha Berikh Hu (דְּאִנּוּן חַטָּאן קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא). And he withdrew himself (וְהֲוָה גָּנִיז גַּרְמֵיהּ), and engaged in the service of his Master (וְאִשְׁתְּדַּל בְּפוּלְחָנָא דְּמָרֵיהּ), in order not to go in their ways (בְּגִין דְּלָא לְמֵהַךְ בְּאוֹרְחַיְיהוּ). And should you ask: in what did he engage? (וְכִי תֹאמַר בַּמָּה אִשְׁתַּדַּל) - in the Book of Adam (בְּהַהוּא סִפְרָא דְּאָדָם), and the Book of Enoch (וּסִפְרָא דְּחֲנוֹךְ), and he engaged in them to serve his Master (וְהֲוָה אִשְׁתַּדַּל בְּהוֹן לְמִפְלַח לְמָרֵיהּ).

Come and see (תָּא חֲזֵי): thus it is - for how did Noach know to offer sacrifice to his Master? (דְּהָכִי הוּא דְּהָא נֹחַ מְנָא הֲוָה יָדַע לִקְרַב קָרְבָּנָא לְמָרֵיהּ) Rather, because he found wisdom (אֶלָּא בְּגִין דְּאַשְׁכַּח חָכְמְתָא), [and saw] upon what the world is sustained (עַל מַה מִּתְקַיֵּים עָלְמָא), and he knew that by korban the world is sustained (וְיָדַע דְּעַל קָרְבָּנָא מִתְקַיֵּים). For if not for korban (וְאִלְמָלֵא קָרְבָּנָא), the upper and lower worlds would not endure (לָא הֲווּ קָיְימֵי עִלָּאֵי וְתַתָּאֵי).

Rabbi Shimon was walking on the road (רַבִּי שִׁמְעוֹן הֲוָה אָזִיל בְּאָרְחָא), and with him were Rabbi El'azar his son, Rabbi Yose, and Rabbi Ḥiyya (וְהֲווּ עִמֵּיהּ רַבִּי אֶלְעָזָר בְּרֵיהּ וְרַבִּי יוֹסֵי וְרַבִּי חִיָּיא). As they were walking (עַד דְּהֲווּ אָזְלֵי), Rabbi El'azar said to his father (אָמַר רַבִּי אֶלְעָזָר לְאֲבוּהִי): The path is prepared before us (אָרְחָא מְתַקְנָא קַמָּן), let us hear words of Orayta (בָּעִינָן לְמִשְׁמַע מִלֵּי דְּאוֹרַיְיתָא). Rabbi Shimon opened and said (פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר): as it is written (Kohelet 10) (כְּתִיב) “Even on the road, when the fool walks, his heart is lacking…” (גַּם בַּדֶּרֶךְ כְּשֶׁהַסָּכָל הוֹלֵךְ לִבּוֹ חָסֵר וְגו׳). When a person seeks to prepare his path before Kudsha Berikh Hu (כַּד בַּר נָשׁ בָּעֵי לְאַתְקָנָא אָרְחֵיהּ קַמֵּי קוּדְשָׁא בְּרִיךְ הוּא), before he sets out on the path (עַד לָא יִפּוּק לְאָרְחָא), he must consult with Him (בָּעֵי לְאַמְלָכָא בֵּיהּ), and pray before Him regarding his path (וּלְצַלֵּי קַמֵּיהּ עַל אָרְחֵיהּ). As we have learned, as it is written (Tehillim 85) (כְּמָה דְּתָנִינָן, דִּכְתִיב) “Righteousness shall go before Him, and He shall place His footsteps on the path” (צֶדֶק לְפָנָיו יְהַלֵּךְ, וְיָשֵׂם לְדֶרֶךְ פְּעָמָיו). For the Shekhinta does not separate from him (דְּהָא שְׁכִינְתָּא לָא אִתְפָּרְשָׁא מִנֵּיהּ).