Daf 71a (דַּף ע״א ע״א)

Come and see what is written first: “And Hashem said to Noach, come you and all your household into the ark…” (תָּא חֲזֵי, מַה כְּתִיב בְּקַדְמִיתָא: וַיֹּאמֶר יְיָ אֶל נֹחַ, בֹּא אַתָּה וְכָל בֵּיתְךָ אֶל הַתֵּבָה וְגוֹ') [Bereishit 7:1]. As it is said: the master of the house gives permission to enter (כְּמָה דְּאִתְּמַר: דְּמָרֵיהּ דְּבֵיתָא יָהַב לֵיהּ רְשׁוּ לְמֵיעָאל). Later, the woman tells him to go out (לְבָתַר אִתְּתָא אָמְרָה לֵיהּ לְנַפְקָא). At first he entered with the permission of the husband (בְּקַדְמִיתָא עָאַל בִּרְשׁוּתָא דְּבַעֲלָהּ), at the end he went out by the permission of the wife (לְסוֹף נָפַק בִּרְשׁוּ דְּאִתְּתָא). From here we learn: the master of the house brings in, the wife sends out (מִכָּאן אוֹלִיפְנָא: מָרֵיהּ דְּבֵיתָא יָעִיל, וְאִתְּתָא תָּפִיק). As it is written: “And Elohim said to Noach, saying: go out from the ark…” (הֲדָא הוּא דִּכְתִיב: וַיֹּאמֶר אֱלֹהִים אֶל נֹחַ לֵאמֹר: צֵא מִן הַתֵּבָה) [Bereishit 8:16]. For the permission was in her hand to send out the guest, but not to bring him in (דְּרְשׁוּ הֲוָה בִּידָהּ לְאֲפָקָא לֵיהּ לְאוּשְׁפִּיזָא, וְלֹא לְאַעֲלָא לֵיהּ).

When he went out, he gave her a gift (כֵּיוָן דְּנָפַק, יָהַב מַתְּנָן לָהּ), for she is in the house, and the house is in her hand (בְּגִין דְּאִיהִי בְּבֵיתָא, וּבֵיתָא בִּידָהּ). And those gifts he gave her were in order to increase her love for her husband (וְאִינוּן מַתְּנָן דְּיָהַב לָהּ, בְּגִין לְאַסְגָּאָה לָהּ רְחִימוּתָא בְּבַעֲלָהּ). From here we learn proper conduct for a guest (מִכָּאן אוֹלִיפְנָא: אוֹרַח אַרְעָא לְאוּשְׁפִּיזָא). Some say: to give into the hand of the husband when he goes out, he gives the gift to the wife, but not into her hand; and therefore, when he gives the gift… (נ״א: כֵּיוָן דְּנָפַק, יָהַב מַתְּנָן וְנַבְזְבְּזַן בִּידָא דְּבַעֲלָהּ לְמֵיהַב לְאִתְּתָא, וּלְמֶחֱדֵי בָּהּ, וּלְאַסְגָּאָה לָהּ רְחִימוּתָא בְּבַעֲלָהּ).

This is what is written: “And he took of all… and offered burnt-offerings on the altar” (הֲדָא הוּא דִּכְתִיב: וַיִּקַּח מִכָּל וְגוֹ', וַיַּעַל עֹלוֹת בַּמִּזְבֵּחַ) [Bereishit 8:20]. These are the gifts he gave into the hand of the husband, in order to increase her love in the world (אֵלִין מַתְּנָן דְּיָהַב בִּידָא דְּבַעֲלָהּ, בְּגִין לְאַסְגָּאָה לָהּ רְחִימוּתָא בְּעָלְמָא). And from here we learn: proper conduct for a guest, to give the gift into the husband’s hand for the wife, and not directly to her (וּמִכָּאן אוֹלִיפְנָא אוֹרַח אַרְעָא לְאוּשְׁפִּיזָא: דְּיָהַב מַתְּנָן בִּידָא דְּבַעֲלָהּ לְאִתְּתָא, וְלֹא בִּידָהּ). And therefore: “And he offered burnt-offerings on the altar” (וְעַל דָּא: וַיַּעַל עֹלוֹת בַּמִּזְבֵּחַ), an offering of the male, to increase love in her husband (קוּרְבָּנָא לְדְכוּרָא, לְאַסְגָּאָה רְחִימוּתָא בְּבַעֲלָהּ). He blessed him (בָּרְכָא לֵיהּ), as it is written: “And Elohim blessed Noach and his sons, and said to them: be fruitful and multiply…” (דִּכְתִיב: וַיְבָרֶךְ אֱלֹהִים אֶת נֹחַ וְאֶת בָּנָיו, וַיֹּאמֶר לָהֶם: פְּרוּ וּרְבוּ וְגוֹ') [Bereishit 9:1]. And for this it is written: “The blessing of Hashem, it makes rich” (וּבְגִין כָּךְ כְּתִיב: בִּרְכַּת יְיָ הִיא תַּעֲשִׁיר) [Mishlei 10:22]. Indeed, just as it is said (וַדַּאי כְּמָה דְּאִתְּמַר). And He shall not again add sorrow with it (וְלֹא יוֹסִיף עֶצֶב עִמָּהּ). This is the mystery of what is written: “With sorrow you shall eat of it” (רָזָא דִּכְתִיב: בְּעִצָּבוֹן תֹּאכֲלֶנָּה) [Bereishit 3:17]. “Sorrow” (עִצָּבוֹן) means grief and anger, without radiance of the face (עֲצִיבוּ וְרוּגְזָא בְּלָא נְהִירוּ דְּאַנְפִּין). When the moon was darkened and blessings were not present (כַּד אִתְחֲשַׁךְ סִיהֲרָא וּבִרְכָּאן לָא מִשְׁתַּכְּחֵי). “With sorrow” alludes to the domain of another spirit, which withholds blessings from the world (בְּעִצָּבוֹן סִטְרָא דְרוּחָא אָחֳרָא דְּאִמְנַע בִּרְכָּאן מֵעָלְמָא). And because of this, “He shall not add sorrow with it” (וּבְגִין כָּךְ: וְלֹא יוֹסִיף עֶצֶב עִמָּהּ). This is the mystery of what is written: “I will not again curse the earth” (וְדָא הוּא רָזָא דִכְתִיב: לֹא אוֹסִיף לְקַלֵּל עוֹד אֶת הָאֲדָמָה) [Bereishit 8:21].

“And your fear and dread shall be” (וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה) [Bereishit 9:2]. From here on, you shall have the likeness of men (מִכָּאן וּלְהָלְאָה יְהֵא לְכוֹן דִּיּוֹקְנִין דִּבְנֵי נָשָׁא). For previously, there were no likenesses of the sons of man (דְּהָא בְּקַדְמִיתָא לָא הֲווּ דִּיוּקְנִין דִּבְנֵי נָשָׁא). Come and see: at first it is written: “In the image of Elohim He made man” (תָּא חֲזֵי, בְּקַדְמִיתָא כְּתִיב: בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם) [Bereishit 1:27], and it is written: “In the likeness of Elohim He made him” (וּכְתִיב: בִּדְמוּת אֱלֹהִים עָשָׂה אוֹתוֹ) [Bereishit 5:1]. But once they sinned, their visage changed from that supernal image (כֵּיוָן דְּחָטוּ אִשְׁתַּנּוּ דְּיוּקְנַיְיהוּ מֵהַהוּא דִּיוּקְנָא עִלָּאָה), and they became as those who fear the beasts of creation (וְאִתְהַפָּכוּ אִנוּן לְמִדְחַל מִקַּמֵּי חֵיוָון בְּרָא).

In the beginning, all creatures of the world lifted their eyes and beheld the supernal holy image, and they trembled and feared before it (בְּקַדְמִיתָא, כָּל בְּרִיָּין דְּעָלְמָא זָקְפָן עַיְינִין וְחָמָאן דִּיוּקְנָא קַדִּישָׁא עִלָּאָה, וְזָעָאן וְדָחֲלִין מִקַּמֵּיהּ). But when they sinned, their image was reversed from their eyes to another image (כֵּיוָן דְּחָטוּ, אִתְהַפַּךְ דְּיוּקְנַיְיהוּ מֵעֵינַיְיהוּ לִדְיוּקְנָא אָחֳרָא), and the children of men became terrified and fearful before the other creatures (וְאִתְהַפַּךְ דִּבְנֵי נָשָׁא, זָעִין וְדָחֲלִין קַמֵּי שְׁאָר בְּרִיָּין).

Come and see: all those sons of man who do not sin before their Master, and do not transgress the commands of the Orayta (תָּא חֲזֵי: כָּל אִנוּן בְּנֵי נָשָׁא דְּלָא חָטָאן קַמֵּי מָארֵיהוֹן, וְלָא עָבְרִין עַל פִּקּוּדֵי אוֹרַיְיתָא), the radiance of their image does not change from the form of the supernal image (זִיו דִּיוּקְנָא דִילְהוֹן לָא אִשְׁתַּנֵּי מֵחֵיזוּ דִּדְיוּקְנָא עִלָּאָה), and all creatures of the world tremble and fear before him (וְכָל בְּרִיָּין דְּעָלְמָא זָעִין וְדָחֲלִין קַמֵּיהּ). But when the sons of man transgress the words of the Orayta (וּבְשַׁעֲתָא דִּבְנֵי נָשָׁא עָבְרִין עַל פִּתְגָּמֵי אוֹרַיְיתָא), their image is altered, and all tremble and fear before other creatures (אִתְחַלַּף דִּיוּקְנָא דִילְהוֹן, וְכֻלְהוּ זָעִין וְדָחֲלִין מִקַּמֵּי בְּרִיָּין אָחֳרָנִין), for the supernal image has departed from them and passed away (בְּגִין דְּאִתְחַלַּף דִּיוּקְנָא עִלָּאָה וְאִתְעֲבַר מִנַּיְיהוּ). Then the beasts of creation rule over them (וּכְדֵין שָׁלְטֵי בְּהוּ חֵיוַת בְּרָא), for they no longer behold in them that supernal image as fitting (דְּהָא לָא חָמוּ בְּהוּ הַהוּא דִּיוּקְנָא עִלָאָה כִּדְקָחָזֵי). And therefore, now that the world was renewed as at the beginning (וְעַל כָּךְ, הַשְׁתָּא, כֵּיוָן דְּעָלְמָא אִתְחַדַּשׁ כְּמִלְּקַדְּמִין), He blessed them with this blessing and gave them dominion over all (בָּרִיךְ לוֹן בְּרָכָה דָא, וְשַׁלִּיט לוֹן עַל כֹּלָּא), as it is said: “All the fish of the sea into your hands are given” (כְּמָא דְאַתְּ אָמֵר: וְכָל דְּגֵי הַיָּם בְּיֶדְכֶם נִתָּנוּ) [Bereishit 9:2]. Even the great sea-fish (וְאֲפִילּוּ נוּנֵי יַמָּא). Rabbi Ḥiyya said: “into your hands they are given”-from the beginning (רַבִּי חִיָּיא אָמַר: בְּיֶדְכֶם נִתָּנוּ מִקַּדְמַת דְּנָא). For when Kudsha Berikh Hu created the world, He delivered all into their hands (דְּכַד בְּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא, מְסַר כֹּלָּא בִּידֵיהוֹן), as it is written: “And rule over the fish of the sea and the birds of the heavens…” (דִּכְתִיב: וּרְדוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וְגוֹ') [Bereishit 1:28].

“And Elohim blessed Noach…” p2-8(וַיְבָרֶךְ אֱלֹהִים אֶת נֹחַ) [Bereishit 9:1]. Rabbi Chizkiyah opened and said: “Of David, a maskil: Happy is he whose transgression is forgiven, whose sin is covered” (רַבִּי חִזְקִיָּה פָּתַח: לְדָוִד מַשְׂכִּיל אַשְׁרֵי נְשׂוּי פֶּשַׁע כְּסוּי חֲטָאָה). This verse has been established, but this verse is spoken in the mystery of wisdom (הַאי קְרָא אוּקְמוּהָ, אֲבָל קְרָא דָא בְּרָזָא דְּחָכְמְתָא אִתְּמָר). For we have learned: in ten kinds of praise did David praise Kudsha Berikh Hu, and one of them is Maskil [Enlightening] (דְּהָא תָּנִינָן: בַּעֲשָׂרָה זִינֵי שְׁבָחָא שַׁבַּח דָּוִד לְקוּדְשָׁא בְּרִיךְ הוּא, וְחַד מִנַּיְיהוּ מַשְׂכִּיל), and it is one level among those ten (וְהוּא דַּרְגָּא חַד מֵאִנוּן עֲשָׂרָה). And David prepared himself so that this level would not rest upon him [until he was worthy] (וְדָוִד אַתְקִין גַּרְמֵיהּ, עַד לָא יִשְׁרֵי עֲלוֹי הַאי דַּרְגָּא).

“Happy is he whose transgression is lifted” (אַשְׁרֵי נְשׂוּי פֶּשַׁע): for when Kudsha Berikh Hu weighs the sins and merits of men (דְּהָא בְּשַׁעֲתָא דְּקוּדְשָׁא בְּרִיךְ הוּא אַתְקִיל חוֹבֵי וְזַכְוָון דִּבְנֵי נָשָׁא), that one scale, the side of guilt, is lifted and vanishes (דְּהַהוּא תִּיקְלָא דְּבִסְטַר חוֹבִין מִסְתַּלְּקִין), and the other, the merit, which is in the other scale, weighs down (וְאִנוּן אוֹחֳרָנִין זַכְיָין דְּאִנוּן בְּתִּיקְלָא אָחֳרָא מַכְרִיעִין לְתַתָּא); this is “whose transgression is lifted” (דָּא הוּא נְשׂוּי פֶּשַׁע).

“Whose sin is covered”-at the time when judgment rules in the world, it is concealed so that the destroyer does not rule over him (כְּסוּי חֲטָאָה: בְּשַׁעֲתָא דְּדִינָא שַׁרְיָא בְּעָלְמָא, דִּיהֵא מְחַפְיָא דְּלָא יִשְׁלוֹט עֲלוֹי מְחַבְּלָא), as it was with Noach, whom Kudsha Berikh Hu covered from that sin which Adam brought upon the world (כְּמָה דְּהֲוָה לְנֹחַ, דְּכַסֵּי לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא מֵהַהוּא חֲטָאָה, דְּאַמְשִׁיךְ עֲלֵיהּ אָדָם עַל עָלְמָא). For once this sin was drawn, Adam ruled over the world, and the other creatures ruled, and man feared them (דְּכֵיוָן דְּחֲטָאָה דָא, אַנְגִיד אָדָם עַל עַלְמָא, שְׁאָר בְּרִיָּין שָׁלְטָאן, וּבַר נָשׁ דָּחִיל מִנַּיְיהוּ), and the world was not rectified (וְעָלְמָא לָא אַתְקִין בְּתִקּוּנֵיהּ). And therefore, when Noach left the ark, Kudsha Berikh Hu blessed him (וּבְגִין כָּךְ, כַּד נָפַק נֹחַ מִתֵּיבוּתָא, קוּדְשָׁא בְּרִיךְ הוּא בָּרְכֵיהּ), as it is written: “And Elohim blessed Noach and his sons…” (דִּכְתִיב: וַיְבָרֶךְ אֱלֹהִים אֶת נֹחַ וְאֶת בָּנָיו וְגוֹ').