Daf 67b (דַּף ס״ז ע״ב)

Rabbi Yose said (רַבִּי יוֹסֵי אָמַר): “In this generation”-this is his praise, that in that generation of the guilty ones, he was found to be such a wholly righteous man (בַּדּוֹר הַזֶּה-דָּא שְׁבָחָא דִילֵיהּ, דְּהֲוָה בְּהַהוּא דָרָא חַיָּיבָא וְאִשְׁתְּכַח כּוּלֵי הַאי אִישׁ צַדִּיק תָּמִים). [Some say: and not merely in his own generation, rather (ס״א: וְדָא דִּי לֵיהּ)] Certainly, and not in his generation alone (וַדַּאי, וְלָאו בְּדָרָא דִילֵיהּ בִּלְחֳדוֹ)]-and even in the generation of Moshe (וְאֲפִלּוּ בְּדָרָא דְמֹשֶׁה), yet he was not able to plead on behalf of the world (אֲבָל לָא הֲוָה יָכִיל לְאַגָּנָא עַל עָלְמָא). Because there were not found ten [righteous ones] in the world (בְּגִין דְּלָא אִשְׁתַּכְּחוּ עֲשָׂרָה בְּעָלְמָא), as you say: “Perhaps ten will be found there” (כְּמָא דְאַתְּ אָמֵר: אוּלַי יִמָּצְאוּן שָׁם עֲשָׂרָה) [Bereishit 18:32], and they were not found there (וְלָא אִשְׁתַּכְּחוּ תַּמָּן)-so too here, ten were not found (אוּף הָכָא לָא אִשְׁתַּכְּחוּ עֲשָׂרָה). Rather, it was he and his three sons and their wives (אֶלָּא הוּא וּתְלַת בְּנוֹי וְנוּקְבַיְיהוּ), and they were not ten (וְלָא הֲווּ עֲשָׂרָה).

Sitre Torah

p2-7What did the Holy One, Blessed Be He, answer Noach when he came out of the ark and saw the world laid waste (סִתְרֵי תּוֹרָה: מָה הֵשִׁיב הַקָּדוֹשׁ בָּרוּךְ הוּא לְנֹחַ כְּשֶׁיָּצָא מִן הַתֵּבָה וְרָאָה אֶת הָעוֹלָם חָרֵב), and began to weep before Him, saying: Master of the World, You are called Merciful-You ought to have had mercy on Your creations, etc. (וְהִתְחִיל לִבְכּוֹת לְפָנָיו וְאָמַר: רִבּוֹנוֹ שֶׁל עוֹלָם, נִקְרֵאתָ רַחוּם-הָיָה לְךָ לְרַחֵם עַל בְּרִיוֹתֶיךָ וְכו׳).

The Holy One, Blessed Be He, replied and said (הֵשִׁיבוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר): Foolish shepherd! Now you say this? Why did you not say this at the time I told you: “For you I have seen as righteous before Me…” (רַעֲיָא שָׁטְיָיא הַשְׁתָּא אֲמַרְתָּ דָּא לָמָּה לֹא אֲמַרְתָּ בִּשְׁעָתָא דְּאָמַרִית לָךְ: כִּי אֹתְךָ רָאִיתִי צַדִּיק לְפָנַי..). [Bereishit 7:1]? And afterwards: “Behold, I am bringing the flood of water” (וְאַחַר כָּךְ: הִנְנִי מֵבִיא אֶת הַמַּבּוּל מַיִם) [Bereishit 6:17]. And afterwards: “Make for yourself an ark of gopher wood” (וְאַחַר כָּךְ: עֲשֵׂה לְךָ תֵבַת עֲצֵי גֹפֶר) [Bereishit 6:14]. All this I delayed and spoke to you so that you would seek mercy for the world (כָּל הַאי אִתְעַכָּבִית וְאָמַרִית לָךְ בִּגִין דְּתִּתְבַּע רַחֲמִין עַל עַלְמָא). And once you heard that you would be saved in the ark, it didn’t enter your heart to seek mercy for the habitation of the world (וּמִכְּדֵין שְׁמָעְתָּא דְּתִּשְׁתְּזִיב בִּתְּבוּתָא-לָא עָאל בְּלִבָּךְ לְמִבְעֵי רַחֲמִין עַל יִשּׁוּבָא דְעַלְמָא)? You made the ark, were saved-and now that the world is destroyed, you open your mouth before Me with pleading and supplication? (וַעֲבַדְתָּ תֵּיבוּתָא וְאִשְׁתְּזִיבָת, וּכְעַן דְּאִתְאַבִּיד עַלְמָא, פָּתַחְתָּ פֻּמָּךְ לְמַלְּלָא קֳדָמַי בַּעְיָין וּתְּחִנִּין)? Once Noach saw this (כֵּיוָן דְּחָזָא נֹחַ כָּךְ), he brought offerings and atoned, as it is written: “And he took from every pure animal and from every pure bird…” (הִקְרִיב קָרְבָּנִין וְעֲלָוָון, דִּכְתִיב: וַיִּקַּח מִכָּל הַבְּהֵמָה הַטְּהוֹרָה וּמִכָּל הָעוֹף הַטָּהוֹר..). [Bereishit 8:20]

Rabbi Yoḥanan said (אָמַר רַבִּי יוֹחָנָן): Come and see the difference between the Tzaddikim who were among Yisrael after Noach and Noach himself (בֹּא וּרְאֵה מָה בֵּין צַדִּיקִים שֶׁהָיוּ לְיִשְׂרָאֵל אַחַר נֹחַ, וּבֵין נֹחַ): Noach did not defend his generation and did not pray for them, unlike Avraham (נֹחַ לֹא הֵגִין עַל דּוֹרוֹ וְלֹא הִתְפַּלֵּל עֲלֵיהֶם כְּאַבְרָהָם). For as soon as Kudsha Berikh Hu said to Avraham: “The cry of Sedom and Amorah is great…” (כֵּיוָן דְּאָמַר קוּדְשָׁא בְּרִיךְ הוּא לְאַבְרָהָם: זַעֲקַת סְדוֹם וַעֲמֹרָה כִּי רַבָּה) [Bereishit 18:20], “Then Avraham drew near and said…” (מִיָּד: וַיִּגַּשׁ אַבְרָהָם וַיֹּאמַר וְגוֹ׳) [Bereishit 18:23]-and he increased supplications before the Holy One, Blessed Be He, until he asked whether ten Tzaddikim could be found to atone for the whole city on their behalf (וְהִרְבָּה תַּחֲנוּנִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁשָּׁאַל שֶׁאִם יִמָּצְאוּ עֲשָׂרָה צַדִּיקִים שֶׁיְכַפֵּר לְכָל הַמָּקוֹם בַּעֲבוּרָם), and Avraham thought that in the city, along with Lot, his wife, and daughters, there would be ten Tzaddikim, and therefore he did not pray further (וְחָשַׁב אַבְרָהָם שֶׁהָיוּ בָּעִיר עִם לוֹט וְאִשְׁתּוֹ וּבְנוֹתָיו עֲשָׂרָה צַדִּיקִים, וּלְפִיכָךְ לֹא הִתְפַּלֵּל). Afterwards came Moshe, and he prayed and defended his generation (אַחַר כָּךְ בָּא מֹשֶׁה וְהִתְפַּלֵּל וְהֵגִין עַל דּוֹרוֹ). As soon as the Holy One, Blessed Be He, said: “They have quickly turned aside from the way…” (כֵּיוָן שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: סָרוּ מַהֵר מִן הַדֶּרֶךְ) [Shemot 32:8], Moshe immediately stood in prayer: “And Moshe pleaded…” (מִיָּד עָמַד מֹשֶׁה בַּתְּפִלָּה: וַיְחַל מֹשֶׁה וְגוֹ׳) [Shemot 32:11]-until trembling gripped him (עַד שֶׁאָחֲזָתוֹ חַלְחָלָה).

The sages say (רַבָּנַן אָמְרֵי): Moshe did not leave Kudsha Berikh Hu until he gave up his soul for them, both from this world and the World to Come (לֹא הִנִּיחַ מֹשֶׁה לְקוּדְשָׁא בְּרִיךְ הוּא עַד שֶׁנָּתַן נַפְשׁוֹ עֲלֵיהֶם מִן הָעוֹלָם הַזֶּה וּמִן הָעוֹלָם הַבָּא), as it is written: “And if not-blot me, please, from Your book which You have written” (דִּכְתִיב: וְאִם אַיִן-מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ) [Shemot 32:32]. Rabbi Yose said: From here it is written: “And He said He would destroy them-had not Moshe His chosen one stood in the breach before Him…” (אָמַר רַבִּי יוֹסֵי: מֵהָכָא: וַיֹּאמֶר לְהַשְׁמִידָם לֻלֵי מֹשֶׁה בְחִירוֹ עָמַד בַּפֶּרֶץ לְפָנָיו) [Tehillim 106:23].

Rabbi Yehoshua said (אָמַר רַבִּי יְהוֹשֻׁעַ): What did Noach see that he did not seek mercy for his generation? (מָה רָאָה נֹחַ שֶׁלֹּא בִּיקֵּשׁ רַחֲמִים עַל דּוֹרוֹ) He said in his heart: Perhaps I myself will not survive (אָמַר בְּלִבּוֹ: אוּלַי לֹא אִמָּלֵט), as it is written: “For you I have seen as righteous before Me in this generation” (דִּכְתִיב: כִּי אֹתְךָ רָאִיתִי צַדִּיק לְפָנַי בַּדּוֹר הַזֶּה) [Bereishit 7:1], meaning: only relative to that generation (כְּלוֹמַר: לְפִי הַדּוֹר), and therefore he did not seek mercy for them (וּלְפִיכָךְ לֹא בִּיקֵּשׁ רַחֲמִים עֲלֵיהֶם).

Rabbi El'azar said (אָמַר רַבִּי אֶלְעָזָר): Even so, he should have sought mercy for the world (אֲפִלּוּ הָכִי, הֲוָה לֵיהּ לְמִבְעֵי רַחֲמִין עַל עַלְמָא), for it is pleasing to Kudsha Berikh Hu when someone says good about His children (בְּגִין דְּנִיחָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, מַאן דְּאֵימַר טָבָא עַל בְּנוֹי). From where do we know this? From Gideon ben Yoash, who was not worthy and neither was his father, yet because he spoke favorably of Yisrael, Kudsha Berikh Hu said to him: “Go with this strength of yours and save Yisrael from Midian…” (מְנָא לָן מִגִּדְעוֹן בַּר יוֹאָשׁ, דְּלָא הֲוָה זַכָּאָי וְלָא בַּר זַכָּאָי, וּמִשּׁוּם דְּאָמַר טִיבוּתָא עַל יִשְׂרָאֵל, אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא: לֵךְ בְּכֹחֲךָ זֶה וְהוֹשַׁעְתָּ אֶת יִשְׂרָאֵל מִיַּד מִדְיָן) [Shoftim 6:14]. What is “with this strength of yours”? The goodness you spoke of My children (מַהוּ: בְּכֹחֲךָ זֶה טִיבוּתָא דְּאָמַרְתָּ עַל בָּנַי).

Rabbi El'azar asked Rabbi Shim'on his father (רַבִּי אֶלְעָזָר שָׁאִיל לֵיהּ לְרַבִּי שִׁמְעוֹן אֲבוּהִי): We have learned (הָא תָּנִינָן), when the world becomes filled with sins of human beings and judgment is issued, woe to the righteous one who is found in the world, for he may be seized through the sins of the guilty first (בְּשַׁעֲתָא דְּעָלְמָא אִתְמַלְיָיא חוֹבֵי דְּבְנֵי נָשָׁא וְדִינָא נָפַק, וַוֵי לְהַהוּא זַכָּאָה דְּאִשְׁתְּכַח בְּעָלְמָא-דְּאִיהוּ אִתְפַּס בְּחוֹבוֹי דְּחַיָּיבַיָּא בְּקַדְמִיתָא). Noach-how was he saved and not seized by their sins? (נֹחַ אֵיךְ אִשְׁתְּזִיב דְּלָא אִתְפַּס בְּחוֹבַיְיהוּ) He said to him (אָמַר לֵיהּ): It is already stated, that Kudsha Berikh Hu desired to bring forth offspring for the world from within the ark (הָא אִתְּמַר: דְּקוּדְשָׁא בְּרִיךְ הוּא בָּעָא לְאַפָּקָא מִנֵּיהּ תּוֹלָדִין לְעָלְמָא מִגּוֹ תֵּיבוּתָא). And furthermore (וְתוּ), the judgment could not rule over him because he was concealed and hidden within the ark, and obscured from the eye (דְּהָא דִּינָא לָא יָכְלָא לְשַׁלְטָאָה עֲלוֹי-בְּגִין דְּהֲוָה טָמִיר וְגָנִיז בַּתֵּיבָה וְאִתְכַּסְיָיא מֵעֵינָא).

Come and see (וְתָּא חֲזֵי): It is written, “Seek righteousness, seek humility-perhaps you shall be hidden on the day of Hashem’s anger” (כְּתִיב: בַּקְשׁוּ צֶדֶק בַּקְשׁוּ עֲנָוָה אוּלַי תִּסָּתְרוּ בְּיוֹם אַף י־יָ) [Tzefaniah 2:3]. And Noach sought righteousness, and entered inside to rule and accuse him (וְנֹחַ בִּקֵּשׁ צֶדֶק, וְעָאל בְּגַוַּהּ לְשַׁלְטָאָה וּלְקַטְרְגָא לֵיהּ). Here is alluded a hint to the supernal holy ones, to know the secret of the holy supernal letters-namely, the reversal of the twenty-two letters-to obscure judgment from the guilty (הָכָא אִתְרְמִיז לְאִנּוּן קַדִּישֵׁי עֶלְיוֹנִין לְמִנְדַּע בְּרָזָא דְּאַתְּוָון קַדִּישִׁין עִלָּאִין-הִפּוּכָא דְּאַתְּוָון כ״ב-לְאִתְמְחֵי לְאִנּוּן חַיָּיבַיָּא). And for this it is written: “And they were blotted out from the earth” (וְעַל דָּא: וַיִּמָּחוּ מִן הָאָרֶץ) [Bereishit 7:23]. “Come, you and all your household…” (בֹּא אַתָּה וְכָל בֵּיתְךָ) [Bereishit 7:1].

Rabbi Yitzchak opened (רַבִּי יִצְחָק פָּתַח): “Who led at the right hand of Moshe, the arm of His glory, who split the waters before them to make for Him an everlasting Name” (מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ בּוֹקֵעַ מַיִם מִפְּנֵיהֶם לַעֲשׂוֹת לוֹ שֵׁם עוֹלָם) [Yeshayahu 63:12]. [Some say: “His glorious arm” (נ״א: זְרוֹעַ תִּפְאַרְתּוֹ)]-this is the merit of Avraham, who is the right hand to Moshe (דָּא זְכוּתָא דְּאַבְרָהָם-דְּאִיהוּ יָמִינָא מִמֹשֶׁה). Tiferet is Moshe (תִּפְאֶרֶת דְּמֹשֶׁה). And because of this, He split the waters before them-for the merit of Avraham split the waters (וּבְגִין כָּךְ: בּוֹקֵעַ מַיִם מִפְּנֵיהֶם-דְּהָא זְכוּתָא דְּאַבְרָהָם בּוֹקֵעַ מַיִם אִיהוּ). And all of this-why? To make for Him an everlasting Name (וְכָל דָּא לָמָּה לַעֲשׂוֹת לוֹ שֵׁם עוֹלָם) [Yeshayahu 63:12].

Come and see (תָּא חֲזֵי): What is the difference between Moshe and the rest of the people of the world? (מַה בֵּין מֹשֶׁה לִשְׁאָר בְּנֵי עָלְמָא) At the moment when Kudsha Berikh Hu said to Moshe (בְּשַׁעֲתָא דְּאָמַר לָהּ קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה): “And now leave Me alone…” (וְעַתָּה הַנִּיחָה לִי) [Shemot 32:10], and “I will make you into a great nation…” (וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל) [ibid.]-immediately Moshe said: Shall I abandon the judgment of Yisrael on account of me?! (מִיָּד אָמַר מֹשֶׁה: וְכִי אֶשְׁבּוֹק דִּינְהוֹן דְּיִשְׂרָאֵל בִּגִינִי). Now all people of the world will say that I killed Yisrael-just as Noach did! (הַשְׁתָּא יֵימְרוּן כָּל אִנּוּן בְּנֵי עָלְמָא: דְּאָנָא קַטְּלִית לוֹן לְיִשְׂרָאֵל-כְּמָה דְּעָבַד נֹחַ). Once Kudsha Berikh Hu said to him that he would be saved in the ark (דְּכֵיוָן דְּאָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא דִּיִשְׁתְּזִיב לֵיהּ בְּתֵיבוּתָא), as it is said (כַּמָּה דְּאַתְּ אֲמַר): “And behold, I am bringing the flood of water…” (וַאֲנִי הִנְנִי מֵבִיא אֶת הַמַּבּוּל מַיִם וְגו׳) [Bereishit 6:17]; and it is written: “And I will blot out all existence which I have made from upon the face of the earth…” (וּמָחִיתִי אֶת כָּל הַיְקוּם אֲשֶׁר עָשִׂיתִי מֵעַל פְּנֵי הָאֲדָמָה) [Bereishit 7:4]; “But I will establish My covenant…” and “You shall come into the ark” (וַאֲנִי הִנְנִי מֵקִים אֶת בְּרִיתִי... וּבָאתָ אֶל הַתֵּבָה) [Bereishit 6:18]-once He said to him that he would be saved, he did not seek mercy for the world, and it was destroyed (כֵּיוָן דְּאָמַר לֵיהּ דִּיִשְׁתְּזִיב הוּא וּבְנוֹי, לָא בָּעָא רַחֲמִין עַל עָלְמָא וְאִתְּאֲבִידוּ). And for this reason they are called the waters of the flood by his name, as it is said: “For this is as the waters of Noach to Me, as I swore that the waters of Noach would never again pass…” (וּבְגִין כָּךְ אִקְרוּן מֵי הַמַּבּוּל עַל שְׁמֵיהּ, כְּמָא דְּאַתְּ אָמֵר: כִּי מֵי נֹחַ זֹאת לִי אֲשֶׁר נִשְׁבַּעְתִּי מֵעֲבוֹר מֵי נֹחַ) [Yeshayahu 54:9].

Moshe said: Now the people of the world will say that I killed them, because He said to me: “And I will make of you a great nation” (אָמַר מֹשֶׁה: הַשְׁתָּא יֵימְרוּן בְּנֵי עָלְמָא דְּאַנָּא קְטִילַת לוֹן, בְּגִין דְּאָמַר לִי: וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל) [Shemot 32:10]. Now it is better that I die than that Yisrael be wiped out (הַשְׁתָּא טַב לִי דְּאֵימוּת וְלָא יִשְׁתֵּצוּן יִשְׂרָאֵל). Immediately: “And Moshe pleaded before Hashem his God” (מִיָּד: וַיְחַל מֹשֶׁה אֶת פְּנֵי י־יָ אֱלֹהָיו) [Shemot 32:11]-he sought mercy for them and mercy was aroused for the world (בָּעָא רַחֲמִין עֲלַיְיהוּ וְאִתְעַר רַחֲמֵי עַל עָלְמָא).

Rabbi Yitzchak said (וְאָמַר רַבִּי יִצְחָק): What is the formula of the supplication Moshe said on their behalf? “Why, Hashem, should Your anger burn against Your people?” (שֵׁירוּתָא דְּבָעָא רַחֲמֵי עֲלַיְיהוּ-מַאי קָאָמַר לָמָּה י־יָ יֶחֱרֶה אַפְּךָ בְּעַמֶּךָ) [Shemot 32:11]. And could Moshe say such a word, “Why?”-after all, they worshipped stars and constellations! (וְכִי מִלָּה דָּא אֵיךְ אָמַר לֵיהּ מֹשֶׁה לָמָּה וְהָא עֲבָדוּ כּוֹכָבִים וּמַזָּלוֹת), as it is said: “They made for themselves a molten calf, and they bowed to it and said: These are your gods…” (כְּמָא דְּאַתְּ אָמֵר: עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיִּשְׁתַּחֲווּ לוֹ וַיֹּאמְרוּ: אֵלֶּה...") [Shemot 32:8]. And yet Moshe said “Why?” Rather, we have learned (אֶלָּא הָכִי אוֹלִיפְנָא): One who seeks to appease another should not immediately bring up his great guilt, but first soften him with gentle speech (מַאן דִּמְרַצֵּה לְאַחֲרִינָא, לָא בָּעֵי לְמֶעְבַּד הַהוּא חוֹבָא רַב, אֶלָּא יַזְהִיר לֵיהּ קַמֵּיהּ), and afterward confront him with the true weight of the sin (וּלְבָתַר יַסְגֵּי לֵיהּ קַמֵּיהּ), as it is written: “You have committed a great sin” (דִּכְתִיב: אַתֶּם חֲטָאתֶם חֲטָאָה גְּדוֹלָה) [Shemot 32:30]. And he did not leave Kudsha Berikh Hu until he gave himself over to death, as it is written: “And now, if You will forgive their sin-but if not, blot me out, please, from Your book which You have written” (וְלָא שָׁבִיק לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא עַד דְּמָסַר גַּרְמֵיהּ לְמוֹתָא, דִּכְתִיב: וְעַתָּה אִם תִּשָּׂא חַטָּאתָם-וְאִם אַיִן, מְחֵנִי נָא מִסִּפְרְךָ אֲשֶׁר כָּתָבְתָּ) [Shemot 32:32]. And Kudsha Berikh Hu forgave them, as it is written: “And Hashem relented from the evil…” (וּקוּדְשָׁא בְּרִיךְ הוּא מָחִיל לוֹן, דִּכְתִיב: וַיִּנָּחֶם י־יָ עַל הָרָעָה..). [Shemot 32:14]. But Noach did not do so-rather, he sought only to be saved and abandoned the entire world (וְנֹחַ לָא עֲבַד כֵּן, אֶלָּא בָּעָא לְאִשְׁתְּזָבָא וְשָׁבִיק כָּל עָלְמָא). And at every time that judgment rests upon the world, Holy Spirit says: Woe that there is none found like Moshe, as it is written: “And He remembered the days of old, Moshe and His people… Where is He who brought them up from the sea…” (וּבְכָל זִמְנָא דְּדִינָא שַׁרְיָא עַל עָלְמָא, רוּחַ קוּדְשָׁא אָמַר: וַוֵי דְּלָא אִשְׁתְּכַח כְּמֹשֶׁה, דִּכְתִיב: וַיִּזְכֹּר [יְמֵי עוֹלָם מֹשֶׁה עַמּוֹ]... אַיֵּה הַמַּעֲלֵם מִיָּם..). [Yeshayahu 63:11]. As it is written: “And Hashem said to Moshe: Why do you cry out to Me?” (דִּכְתִיב: וַיֹּאמֶר י־יָ אֶל מֹשֶׁה: מַה תִּצְעַק אֵלָי) [Shemot 14:15]-for it was through his prayer that they were raised up from the sea (דְּהָא אִיהוּ בִּצְלוֹתָא סַלִּיק לוֹן מִן יַמָּא). And because he placed himself in prayer on behalf of Yisrael at the sea (וּבְגִין דְּשַׁוֵּי גַּרְמֵיהּ בִּצְלוֹתָא עֲלַיְיהוּ דְּיִשְׂרָאֵל בְּיַמָּא), he is called “He who brought them up from the sea” (אִיקְרֵי [עַל שְׁמֵיהּ]: הַמַּעֲלֵם מִיָּם), for it was he who lifted them from the sea (דְּאִיהוּ אַסִּיק לוֹן מִן יַמָּא).