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Targum Pseudo Jonathan for:

B’ resheet (Genesis) 9:18 - 10:32

And the sons of Noah who went forth from the ark were Shem, Cham, and Japhet; and Cham is the father of Kenaan. These are the three sons of Noah, and from them they were spread abroad to dwell in all the earth.

And Noah began to be a man working in the earth. [JERUSALEM. And Noah began to be a righteous man, and he planted a vineyard.] And he found a vine which the river had brought away from the garden of Eden; and he planted it in a vineyard, and it flouished in a day; and its grapes became ripe, and he pressed them out. And he drank of the wine and was drunken; and he made himself naked in the midst of his tent. And Cham, the father of Kenaan, beheld the nakedness of his father, and showed to his brethren without. And Shem and Japhet took a mantle, and bare it upon the shoulders of each, and went backward, and covered the nakedness of their father; and their faces were turned back, and the nakedness of their father they did not behold. And Noach awoke from his wine, and knew, by the relation of a dream, what had been done to him by Cham his son, who was inferior in worth, on the account that he had not begotten a fourth son. And he said, Accursed is Kenaan who is his fourth son, a serving servant shall he be to his brethren. And he said, Blessed be the Lord, the God of Shem, whose work is righteous; and therefore shall Kenaan be servant unto him. The Lord shall beautify the borders of Japhet, and his sons shall be proselyted and dwell in the schools of Shem, and Kenaan shall be a servant to them. And Noach lived after the deluge three hundred and fifty years. And all the days of Noach were nine hundred and fifty years; and he died.

X. These are the generations of the sons of Noach, and (of the) sons (who) were born to them after the deluge. The sons of Japheth, Gomer, and Magog, and Madai, and Javan, and Thubal, and Meshek, and Thiras. And the names of their provinces, Afriki, and Germania, and Medi, and Makadonia, and Iatinia, and Asia, and Tharki. And the sons of Gomer, Ashkenaz, and Riphath, and Togarma. And the sons of Javan, Elisha, Alas, and Tarsas, Akazia, and Dordonia.

[JERUSALEM. The sons of Japheth, Gomer; and the name of their provinces, Afriki, and Garmania, and Madai, and Mokdonia, and Yatania, and Asia, and Tharki. And the sons of Gomer, and the name of their provinces, Asia and Pharkui (Phrygia?) and Barberia. And the sons of Javan, Elisha, and the name of their provinces, Alastarasom, Italia, and Dordonia.]

From these were distributed the tribes of the islands of the Gentiles, every one according to his language, to his kindred in their nations. And the sons of Cham, Kush, and Mizraim, and Phut, and Kenaan. And the name of their provinces, Arabia, and Mizraim, and Alichrok, and Kenaan. And the sons of Kush, Seba, and Havilah, and Sabta, and Raama, and Sabteka, and the name of their provinces, Sinirai, and Hindiki, and Semadi, and Lubai, and Zingai. And the sons of Mauritinos, Zmargad and Mezag. And Kush begat Nimrod: he began to be mighty in sin, and to rebel before the Lord in the earth. He was a mighty rebel before the Lord; therefore it is said, From the day that the world was created there hath not been as Nimrod, mighty in hunting, and a rebel before the Lord. And the beginning of his kingdom was Bavel the Great, and Hadas, and Netsibin, and Ketispon, in the land of Pontos. From that land went forth Nimrod, and reigned in Athur, because he would not be in the counsel of a divided generation. And he left those four cities; and the Lord thereupon gave him a place; and he builded four other cities, Nineveh and Pelatiath, Kartha and Parioth. And Talesar, which was builded between Nineveh and Hadiath; that is a great city. And Mizraim begat the Nivatee, and the Mariotee, and the Livakee, and the Pantascinee, and the Pathrosim, and the Nasiotaee, and the Pantapolotee, from whom went forth the Philistaee and the Kaphodikaee.

[JERUSALEM. 9. He was mighty in hunting and in sin before the Lord; for he was a hunter of the sons of men in their languages. And he said to them, Leave the judgments of Shem, and adhere to the judgments of Nimrod. On this account it is said, As Nimrod the mighty, mighty in hunting and in sin before the Lord 10. And the beginning of his kingdom was Bavel, and Hadas, and Netsibin, and Katispa in the land of Bavel. 11. From that land he went out towards Athur, and builded Nineveh, and Pelatiath-Kartha, and Hadiath......And Talesar, between Nineveh and Hadiath, which is a great city......13. And Mizraim begat the Mariotaee, and Pentepolitaee, and Lusetaee, and Pelusaee, and the Pantaskenaee, from whom went forth the Philistaee and Kapodekaee.]

And Kenaan begat Zidon his firstborn, and Heth, and the Jebusaee, and the Emoraee, and the Gergeshaee, and the Hivaee, and the Irkaee, and the Antosaee, and the Lutasaee, and the Chomtsaee, and the Antekoee; and after then the seed of the Kenaanaee were scattered.

[JERUSALEM. 17. And the Tripolaee, and the Arkaee, and the Kaphrusaee. And the Antridanaee, and the Chamatsaee, and the Antukeia: from Bavel, after then, were distinguished the islands of the peoples.] And the limit of the Kenaanaee was from Kothanis, going up to Gerar, unto Azah, unto Sedom and Amorah, Admah and Zeboim, unto Kaldahi. These are the sons of Cham, according to the seed of their genealogies, after their languages, in the dwelling of their lands, in the kindred of their people.]

And to Shem also was born a son. He is the father of all the sons of the Hebrews, the brother of Japheth, great in the fear of the Lord. The sons of Shem: Elim, and Athur, and Arphakshad, and Lud, and Aram. Arphakshad begat Shelach, and Shelach begat Eber. And to Eber were born two sons: the name of the one was Peleg, because in his days the earth was divided; and the name of the other Joktan. And Joktan begat Elmodad, who measured (or lined) the earth with lines; and Shaleph, who led forth the waters of rivers, and Chatsarmaveth, and Jarach, and Harodam, and Uzal, and Dikla, and Oval, and Avimael, and Sheba, and Ophir, and Havila, and Jobab. All these are the sons of Joktan. And the house of their dwelling was from Mesha, by which thou goest up to Sepharvae, a mountain of the east. These are the sons of Shem, according to their houses, in the dwelling of their lands, according to the kindred of their people. These are the houses of the sons of Noah, according to their houses in their peoples, and from them are the peoples distinguished in the earth after the deluge.

Ashlamatah:

Isaiah 49:9-17, 23

8 Thus says Adonai: In a favorable time I have answered You, and in a day of salvation I have helped You; and I will preserve You, and give You as a covenant to the people, to establish the earth, to cause them to inherit the desolate possessions;

9 that You may say to the prisoners, Go out! To those who are in darkness, Show yourselves! They shall feed in the ways, and their pastures shall be on all the barren heights.

10 They shall not hunger nor thirst; nor shall the heat nor sun strike them; for He who has mercy on them will lead them; even by the springs of water He will guide them.

11 And I will make all My mountains a way, and My highways shall be elevated.

12 Behold, these shall come from afar; and, lo, those from the north and from the west; and these from the land of Sinim.

13 ¶ Sing, O heavens! Be joyful, O earth! And break out into singing, O mountains! For the Lord has comforted His people, and will have mercy on His afflicted.

14 But Zion said, Adonai has forsaken me, and my Lord has forgotten me.

15 Can a woman forget her nursing infant, that she should not have compassion on the son of her womb? Indeed, they may forget; yet I will not forget you.

16 Behold, I have engraved you on the palms of My hands; your walls are perpetually before Me.

17 Your children shall make haste; those destroying you and laying waste to you shall go out from you.

18 ¶ Lift up your eyes all around and see; they all gather and come to you. As I live, says Jehovah, you shall surely wear them as an ornament, and bind them on you as a bride does.

19 For your waste and desolate places, and the land of your destruction, shall even now be too constricted to dwell there, and those who swallowed you up shall be far away.

20 The sons of your bereavement shall yet say in your ears, The place is too narrow for me; let a place come to me so that I may have room to dwell.

21 Then you shall say in your heart, Who has begotten these for me, since I am bereaved, and desolate, removed into exile. And who has raised up these? Behold, I was left alone. But these, where were they?

22 Thus says Adonai the Lord, Behold, I will lift up My hand to the nations, and set up My banner to the people; and they shall bring your sons in their bosom, and your daughters shall be carried on their shoulders.

23 And kings shall be your foster fathers, and their queens your wet nurses. They shall bow down to you, with faces to the earth, and lick up the dust of your feet. And you shall know that I am Adonai; for they who wait for Me shall not be ashamed.

Targum

Psalm 6

1. For praise; with melodies on the harp of eight strings. A hymn of David.

2. O Lord, do not humble me in your anger; and do not punish me in your wrath.

3. Pity me, O Lord, for I am weak; heal me, O Lord, for my bones are terrified.

4. And my soul is greatly terrified; and you, O Lord, when will you give me relief?

5. Turn, O Lord, save my soul, redeem me for the sake of your goodness.

6. For there is no memory of you in death; in Sheol who will give you thanks?

7. I am wearied with my groaning; I will speak in my sorrow every night on my bed; I will drown my couch with my tears.

8. My eye is dark from my trouble; it is worn out by all my oppressors.

9. Leave me, all doers of falsehood; for the Lord has heard the sound of my weeping.

10. My petition has been heard in the Lord’s presence; the Lord will accept my prayer.

11. All of my enemies will be ashamed and very afraid; they will turn and be ashamed in an instant.

Pirqe Abot

“All Israel have a share in the World to Come, as it is stated: And your people are all righteous; they shall inherit the land forever; they are the branch of My planting, the work of My hands, in which to take pride.”

Pirqe Abot I:7

Nithai the Arbelite was accustomed to say: "Keep aloof from a wicked neighbor, associate not with a sinner, and never consider thyself exempt from God's chastisement."

Tosephtha--Aboth of R. Nathan.

"Keep aloof from a wicked neighbor." This means any bad neighbor in the house, or outside, or in the field. "In the house," because plagues come only in the house of the wicked, as it is written [Proverbs 5:22]: "His own iniquities will truly catch the wicked." Infer from this, that the plagues come only for the sins of the wicked. The sins of the wicked have caused the demolition of the wall of the upright. For instance, if leprosy breaks out on the wall of the house of the wicked, which is also the wall of the adjoining house of the upright, the entire wall must be demolished. Hence the wall of the upright is demolished for the sins of the wicked. That is what R. Ishmael, son of R. Johanan b. Brokah, said: "Woe to the wicked, and woe to his neighbors."

With ten trials have our ancestors tried the Holy One, blessed be He, but they were punished only for one of them, which is calumny. They are as follows: One at the sea, one at, the beginning of the manna period and one at the termination of it, one at the first and last appearance of quails, and at Marah, at Rephidim, one at Horeb, one on the occasion of the golden calf, and one when they sent spies. That of the spies was the hardest of all, as it is written [Numbers 14:22]: "And (they) have tempted me these ten times, and have not hearkened to my voice." It is also written [ibid., 14:37]: "Even those men that had brought up the evil report of the land died by the, plague before the Lord." From this is drawn an a fortiori conclusion: If on account of the land, which has no mouth to talk with, no countenance and no shame, the Holy One, blessed be He, punished the spies who made it suffer, how much the more reason is there for the Holy One, blessed be He, to avenge the suffering of one who has been slandered and put to shame by his neighbor.

R. Simeon said: Slanderers are punished with plagues, for we find that Aaron and Miriam, who slandered Moses, were stricken with plagues, as it is written [ibid. 12:1]: "And Miriam and Aaron spoke against Moses." Why is Miriam mentioned before Aaron? Infer from this, that Miriam made the beginning. (How so?) What she had heard from Zipporah [the wife of Moses] she told to Aaron, and they both spoke against this upright man; therefore plagues came upon them, as it is written [ibid. 12:9]: "And the anger of the Lord was kindled against them, and he went away." For what purpose is it written: "and he went away"? To intimate that the anger was removed from Aaron, and placed upon Miriam, because Aaron did not go into such details of the matter as did Miriam; therefore she was punished more. Miriam said: "Although I have not separated myself from my husband, still the Lord has spoken to me." Aaron said: "The word of the Lord came to me, although I have not separated myself from my wife; and also to our ancestors came the word of the Lord, although they were not separated from their wives; but he (Moses) who is too proud in his mind separated himself from his wife." Furthermore, they judged him not in his presence but in his absence, and by a mere supposition. From this draw an a fortiori conclusion: If Miriam, who had spoken against her brother (secretly), and not in his presence, was so severely punished, how much severer must be the punishment of a common person who speaks against his neighbor in his presence and shames him.

[At that time Aaron said to Moses: "Moses, my brother, dost thou think that the leprosy is placed on Miriam's flesh only, it is also on the flesh of our father Amram." This is to be compared to one who takes a live coal in his hand, and even if he keeps on turning it from one place to another, still every place it touches is blistered (and as Miriam is the flesh and blood of our father, the leprosy afflicts also his flesh), as it is written [ibid., 12:12]: "Let her not be as a dead-born child." At the same time, Aaron began to appease Moses, saying: "Moses, my brother, have we ever injured anybody in the world?" He said: "No, you have not." "Now then," he said, "if we have not injured anybody else, how could we intend to do an injury to our own brother? But what can we do? Shall, through this error, our brotherly covenant be abolished, and our own sister be lost?" Then Moses made a circle, entered in it, and prayed for his sister and said: "I will not stir from here till she be healed," as it is written [ibid., 12:13]: "O God, do thou heal her, I beseech thee." The Holy One, blessed be He, then said to Moses: "If a human king would rebuke her, or her own father would do this to her, would she not be ashamed seven days? Now if I, who am the King of the kings of kings, rebuke her, were it not proper that she should be ashamed fourteen days? Yet for thy sake I will forgive her," as it is written [ibid., 12:14]: "If her father had spit in her face," etc.

"But the man Moses was very meek" [ibid., 12:3]. Shall we assume that he was meek, but not beautiful and praised? Is it not written [Ex. 40:19]: "And he spread the tent over the tabernacle"? As the Tabernacle was ten ells in height, so was Moses. Shall we assume that he was as meek as the angels, since it is written [Numb. 12:3]: "More so than any man"? Consider that man is said, but not angels. Perhaps you think that he would have been considered meek in the former generation. Mark that it is written [ibid.]: "Upon the face of the earth," implying only his own generation. [But what is meant by "he was meek"? ... There are three kinds of leprous people: moist, dry, and polypous (ulcer in the nose), yet Moses was humbler than the afflicted.]

R. Simeon b. Elazar said: Leprosy comes also for the sin of slander, as we find in the case of Gehazi, who slandered his master, and was so punished, as it is written [II Kings, 5:27]: "May then the leprosy of Naaman cleave unto thee ... and he went out from his presence a leper, (white) as snow."

He also used to say that leprosy came upon those who were haughty, for so we find in the case of Uzziyahu, as it is written [II Chron. 26:16-19]: "His heart was lifted up to his destruction, unfaithful against the Lord his God, and went into the temple of the Lord to burn incense upon the altar of incense. And there went in after him . . . the leprosy even broke out on his forehead." At this time the Temple was split for a distance of twelve square miles, and the priests hurried out. "And he also made haste to go out, because the Lord had afflicted him. And he was a leper until the day of his death, and dwelt in the leper-house as such; for he was excluded from the house of the Lord, and Jotham his son was over the king's house, (and) judged the people of the land" [ibid. 20, 21].

"And thou shalt not associate with a sinner." By this is meant, that one should not attach himself to a bad or wicked man, as we find with King Jehoshaphat, who became attached to Ahab and went up with him to Ramoth-Gilead, and there was a wrath over him from before the Lord. The same was the case when be became a party to King Ahazyahu, with whom he made ships in 'Ezyon-geber, which the Lord broke down, as it is written [II Chron. 20:37]: "Because thou hast connected thyself with Ahazyahu, the Lord hath broken down thy work. And the ships were wrecked." And so we find with Amnon, who associated with Jonadab, and received from him wicked advice, as it is written [II Sam. 13:3]: "But Amnon had a friend whose name was Jonadab, the son of Shim'ah, David's brother; and Jonadab was a very sensible man--sensible in wickedness, as it is written [Jer. 4:22]: "Wise are they to do evil." According to others, it is meant that one shall not associate with the wicked, even to study the Torah.

"Do not consider thyself exempt from God's chastisement." How so? One should always fear in his heart every day lest affliction come on him to-day or to-morrow, for thus it is written about Job [Job, 3:25]: "What I greatly dreaded," etc. Another explanation of it is: If one sees that he is successful in all that he undertakes, he should not say: "I deserve it all; the Lord gives me food and drink (as interest), and the principal remains for the world to come"; but he shall be afraid and think: "Perhaps I possess but one desert and all the reward for it is given to me in this world, so that I have no claim in the world to come."

Matityahu 1:24-25

24. ¶ Having risen from sleep, Joseph did everything as the angel of Adonai had commanded him and took to him his wife,

25. and did not know her (again) till she had given birth to his firstborn son. And he called his name Yeshua.

Commentary

Aggadat Beresheet examines our Torah portion for this week and finds two major themes. The first one explains that there is much goodness for righteous Gentiles to associate with Jewish people, even when the group may be small. It states:

The sons of Noah who whent out of the ark were Shem, Ham and Japheth (Genesis 9:18). This is what Scripture says: Better is the little (me’at) for the righteous …(Psalm 37:16) – Israel are good for the Righteous of the World, as it is written: It was not because you were more numerous than any other people that the LORD set His heart on you and chose you, for you were the fewer (me’at) of all peoples (Deuteronomy 7:7). … than the multitude (hamon) of the many wicked (Psalm 37:16) – than the seventy peoples of the world who were called ‘multitude,’ as it is stated: Ah, the multitude of many peoples (Isaiah 7:12).

Better is the little for the righteous … (Psalm 37:16). For Noah, his three sons were better than the multitudes that were in the generation of the Flood – because he was called ‘righteous’: … than the multitude of many wicked (Psalm 37:16). For there were many multitudes in the generation of the Flood, `because each and every woman among them gave birth to four or five children each time, and they gave birth twice a year, like flock. They walked when they were a day old, and they went to their fathers as it is stated: They send out their little ones like a flock (Job 21:11). [Genesis Rabba 36.1 states: ‘The generation of the Flood were living in abundant prosperity, and because it made them arrogant instead of grateful, they made the Holy One angry.’] See how many they were! For that very reason they made the Holy One angry. But what is it written about Noah? When Noah was five hundred years old, Noah became the father of Shem, Ham and Japheth (Genesis 5:32). About him, it is not written like about all the others: ‘and he begot sons and daughters,’ but: These are the descendants of Noah. Noah was a righteous man, blameless in his generation; Noah walked with God. And Noah had three sons, Shem, Ham and Japheth (Genesis 6:9-10). Three: that were all the sons of Noah. Better were these three sons of Noah than all those masses, as it is stated: Better is the little for the righteous (Psalm 37:16).

It comes to mind by way of illustration the statement made by Hakham Tsefet:

“when once the Divine longsuffering waited in the days of Noah, while the ark was being prepared, in which a few (me’at), that is, eight souls, were saved through water” – 1 Peter 3:20

and did not spare the ancient world, but saved Noah, one of eight people, a preacher of righteousness, bringing the flood on the world of the ungodly (2 Peter 2:5)

and Hakham Shaul’s statement:

“By faithful obedience (Hebrew: Emunah) Noah, being divinely warned of things not yet seen, moved with fear, prepared an ark for the saving of his household, by which he condemned the world and became heir of the righteousness which is according to faithful obedience (Hebrew: Emunah).” – Hebrews 11:7

What then moved Noach and his family? What was their all absorbing passion? The answer no doubt, from the above texts was not big crowds but the perpetuation of the EMUNAH – Faithful obedience to G-d’s commandments. These statements together speak to us today with the same freshness as in the days that they were first uttered, for our Master taught:

“But of that day and hour (of Messiah’s coming) no one knows, not even the angels of Heaven, but My Father only. But as the days of Noah were, so also will the coming of the Son of Man be. For as in the days before the flood, they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and did not realize until the flood came and took them all away, so also will the coming of the Son of Man be.” Matityahu 24:36-39

Do not let anyone fool you into believing that these Scriptures and teachings we are examining were for a generation that is past. No! G-d forbid! In fact it is our duty, to consider ourselves as living in those times and be forewarned. There is nothing wrong in “eating and drinking,” nor in “marrying and giving in marriage”! What is wrong is when these necessary things take greater priority than complete faithful obedience to G-d, and the proclamation of righteousness.

But should a Righteous Gentile start proclaiming righteousness all by him/herself? Hakham Ya’aqov the Chief Justice of the Sanhedrin rulled that the Righteous Gentiles should associate with those whom G-d calls “few” or “remnant,” as it is said: “For [the rest of the Commandments and its explanations you have] Moses who has had throughout many generations those who preach him in every city, being read in the synagogues every Sabbath day” (2 Lukas 15:21).

The Righteous Gentile is called to join with those that are called “little” (i.e. insignificant = me’at) or “small remnant” to build an Ark (i.e. a Snoga where the “ark” is located) and learn from and obey those who are called “little” (me’at). In so doing, like Noah, the Righteous Gentile will find salvation for himself and his loved ones from “the wrath that is soon to come.” Remembering this that it is not numbers that count but quality!

But some complain that they have few friends, that their children will become elderly before they find a suitable spouse, etc. etc, etc. And so goes on the list of complaints. But let us examine for a moment the life of Noah and his children. The children grew up in a hostile environment, seeing the crowds and neighbors calling their parents “insane” and even worse. They had no other children to socialize with. Noah’s wife could not go to the market alone for fear of being attacked. Multitudes would come on Shabbat to make fun of Noah whilst he preached the message of Torah righteousness and faithful obedience. But throughout all this they endured, and on account of this Noah was called “righteous” and condemned the whole of the ancient world to oblivion. Mida K’Neged Mida – Measure for measure. So, when you hear this deceiving voice within you that you must be wrong because you are few in number, remember the life of Noah and try to relive his life of hardship, and ask yourself with whom would you want to side with. Be not deceived, for as the Master said: But as the days of Noah were, so also will the coming of the Son of Man be.

The second thread explored by Aggadat Beresheet is one which in Hebrew is called: “Zechut Avot,” and which means: “The Merit of Our Fathers”. This Midrashic work states:

“The sons of Noah who went out of the ark were Shem, Ham, and Japheth (Genesis 9:18). This is what Scripture says: The righteous walk in integrity – happy are the children who follow them! (Proverbs 20:7). Happy are the sons who have a merit from their fathers, because their merit remains with them. Happy is Israel because the merit of Abraham, Isaac, and Jacob remains with them. For their merit the Holy One rescued them. What is written about them when they were in Egypt? God heard their groaning, and God remembered His covenant with Abraham, Isaac and Jacob (Exodus 2:24). And when they went out, they went out for their merit, as it is stated: For He remembered His holy promise, and Abraham, His servant. So He brought His people out with joy (Psalm 105:42-43). What is written about when they made the calf? Remember Abraham, Isaac, and Israel, Your servants, how You swore to them by Your own Self (Exodus 32:13). What is written about the days of Elijah? The prophet Elijah came near and said, ‘O LORD, G-d of Abraham, Isaac, and Israel, let it be known this day that You are God in Israel’ (1 Kings 18:36). So He rescued them in each and every generation.”

A number of other sermons like this follow in Aggadat Beresheet on this key topic of “Zechut Avot,” and which is always tied to the first statement of our Torah Seder this week.

The Midrash Yelammedenu starts the discourse with a Halakhic question regarding the obligation of marriage and propagation. This connects with our Ashlamatah with its allusion to the nuptials of a bride (Isaiah 49:18), and its several references to children (Isaiah 49:20-22). Isiah 49:23 speaks about ‘foster-fathers’ and ‘nursing-mothers.’ Persons who have to do with the raising of children, as the result of human propagation. The Yelammedenu Midrash thus comments:

“May it please our master to instruct us whether man or woman is enjoined to fulfill the commandment to Increase and multiply (Genesis 1:28)? Our masters instruct us that the man is commanded to fulfill this decree and not the woman. R. Yochanan contended that it was enjoined upon both sexes, since it is said: And God blessed them and said to them: And fill the land and subdue it (ibid.). However, the singular form of subdue is written in this verse, thus indicating that man and not woman subdues the earth. Therefore, it follows that man is commanded to increase and multiply and not the woman.

You know this to be so from the facty that Abraham sought a wife for his son Isaac: And Abraham said unto his servant, the elder of his household, etc. (Genesis 24:2), and it is written also: I will make you swear by the LORD, the God of heaven … that you will go unto my country (ibid. vv. 3-4). Hence, it is apparent that Abraham was concerned with the observance of the law of Increase and multiply. Similarly, Isaac told Jacob: Arise! Go to Padam-Aram (Genesis 28:2), to seek a wife proper for him. He did not wish to be like the men of the generation of the Flood, who wallowed in unchastity and indulged in sexual intercourse with species other than their own. Observe what is written concerning them: The sons of God saw the daughters of men … and took them wives, whomsoever they choose (Genesis 6:2). That was the reason they were obliterated from the earth.”

The comment thus, is that both Noah, Abraham, Isaac, and Jacob fulfilled this command by marrying a worthy woman, not like the generation of the Flood that was addicted to gross sexual immorality. Even beast and animals corrupted their species. Hence, the resultant complete destruction, save of those in the Ark who were sexually pure, and able to trace their genealogy. Herewith the homilist ties up with the initial verse of our Seder which enumerates the legitimate sons of Noach (Genesis 9:18), and their descendants are listed also in turn.

These three themes: (a) that there is much goodness for righteous Gentiles to associate with G-dly Jewish people, even when the group may be small; (b) “Zechut Avot,” and which means: “The Merit of Our Fathers” – i.e. that every righteous man is commanded to leave merits for his descendants; and (c) that a righteous man is called to increase and multiply by marrying a worthy woman; then are largely the preoccupation of our Sages of the Midrash.

Now, we may ask, what is that caught the imagination and mediation of David in our Seder to pen Psalm 6? Like the prophet Isaiah in our Ashlamatah he sees Noach a righteous man and his family as if coming out of a long term imprisonment. He portrays for us the agony of Noach and his family in the Ark, not knowing when this long confinement and the rains would end.

Most people call this Psalm “A Prayer in Sickness,” and they are correct. However the truth of the matter is that prison and sickness are alike, they send people into despair, repentance, and prayer.

In Midrash Yelammedenu for our Seder, a comment is made that connects our Seder to Psalm 6. In discourse number 12, it states:

“And the sons of Noah, that went forth from the ark, were Shem, and Ham, and Japheth (Genesis 9:18). Was Shem the oldest of Noah’s sons, that his name is mentioned first? Is it not written that Japheth was the eldest? Why then was Shem mentioned first? Because he was considered to be more righteous and perfect by his Creator. [Both Noach and Shem settled in what today is known as Jerusalem, and Shem became the King of that place (i.e. the ancient Salem) and had the title of “Melekh Tsadiq” which is transliterated in the English Bibles as Melchizedek. Both Noach and Shem also started a famous Yeshivah (Seminary and School of Magistracy/Law) to which Abraham, Isaac and Jacob attended for some time and learned Torah – cf. Book of Jasher.]

Ham the progenitor of the Canaanites, was one of the three beings who indulged in sexual intercourse whilst in the ark. Those who did so, were Ham, the dog and the raven. All three were punished for their sin; Ham was afflicted with a dark skin, the male dog remains attached to the body of the female after copulation, and the raven emits his semen from his mouth.”

One can but imagine the agony that both Noah and his wife must have undergone on account of the sin of Ham their son. Later on this same son violated the privacy of his father’s tent and castrated him whilst he was drunk.

The inscription of this Psalm is like the two preceding ones, “to the chief Musician.” Stringed instruments, upon Sheminith. Rashi identifies it with an eight-string harp. The Talmud in Arachin 13b renders “on the eighth string,” explaining that the standard harp had seven strings whilst the one mentioned in this Psalm refers to the harp that is to be used in the Messianic Era.

We can divide this Psalm into three parts. The opening four verses (counting as in the Hebrew Bible the title as v.1) contain the cry to Ha-Shem on account of sin, the cry of repentance.

“O, Ha-Shem, rebuke me not in Your anger, nor chasten me in Your fury. Have mercy upon me, O Ha-Shem, for I am weak; O Ha-Shem, heal me, for my bones are anxious. My soul also is exceedingly anxious; and You, O Ha-Shem, how long?”

The trials, tribulations, and sorrows through which the G-dly have passed produces this brokenness of heart and deep exercise on account of sin. In the third verse we find a picture of wasting away and trembling bones. The description is of a soul languishing and fainting, by reason of sin and hardness of heart so that the breath of life seems to be departing. Then with a trembling spirit we hear the first “How long?” in the Psalms. How long? How long will this last and horrible exile be? And end will surely come and the “How long?” will be answered; and when it comes it will be a great blessing and a time of much joy. The G-dly in Israel (the small remnant – me’at) will remember the words of the prophet Jeremiah’s message of comfort – “Do not fear, O Jacob My servant, says Ha-Shem, for I am with you. For I will make a full end of all the nations where I have Chasen you. But I will not make a complete end of you, but will correct you in justice; and I will not leave you acquitted nor unpunished” (Jeremiah 46:28).

The next four verses lead even to a deaper distress, into the very valley of the shadow of death.

“Return, O, Ha-Shem, rescue my soul! Deliver me because of Your goodness! For in death there is no remembrance of You; in Sheol who will give thanks to You? I am weary from my groaning; all night I make my bed swim; I dissolve my couch with my tears. My eye has wasted away because of grief; it has grown weak because of all my enemies.”

The cry out of the depths of the human soul is for mercy, for only mercy can save and deliver from the darkness and shadow of death. In all of these expressions, King David the Messiah, takes the prophetic Torah, looks at the many sufferings of the righteous Noach, and catapults them to speak in prophecy about the sufferings of Mashiach ben Yosef and about those who in faithful obedience take up his cross and follow him. As Isaiah the Prophet depicts both Messiah ben Yosef and the small faith remnant of Israel – “He was despised, and forsaken of men, a man of pains, and acquainted with disease, and as one from whom men hide their face: he was despised, and we esteemed him not” (Isaiah 53:3). But this description also fits righteous Noach and his family!

King David the Messiah then continues:

“Depart from me, all you workers of lawlessness; for Ha-Shem has heard the voice of my weeping. Ha-Shem has heard my supplication; Ha-Shem will receive my prayer. Let all my enemies be ashamed and greatly dismayed; let them turn back and be ashamed in a moment.”

Here, is the answer to the prayers of contriteness and confession of sin. The sincere tears of penitence have been accepted and victory over all the enemies ensues. As the Psalmist puts it in another occasion: “Those who sow in tears shall reap in joy, he who goes forth with weeping, bearing seed for sowing, shall doubtless come again with rejoicing, bringing his sheaves with him” (Psalm 126:5-6).

The question for us then is, does the example of righteous Noah evident in our lives? Do we go about frequently with many tears and fastings imploring G-d for the return of a loved one to Torah, or for a more vibrant spirituality with us? Do we make our “bed swim” with out tears as righteous Noach, Abraham, Isaac, Jacob, Messiah ben Yosef, and the small remnant of Israel have done? A Protestant minister once prayed: “O LORD please bring a deep spiritual revival to my home and my community. Please, oh please, O LORD do start this deep revival within me first!” Now this is truly a great and sincere prayer!

If we earnestly pray so, then we will have the great assurance that G-d will in the end answer our prayers and have mercy on us, and because of our prayers and faithful obedience to G-d, our children and disciples will reap with joy. Amen ve Amen!

Shabbat:	Torah Reading:	Weekday Torah Reading:
ויהיו בני נח
“Vayihyu B’ne Noach” Shabbat Mevar’chin HaChodesh	Reader 1 – B’resheet 9:18-23	Reader 1 – B’resheet 11:1-3
“And were the sons of Noach”	Reader 2 – B’resheet 9:24-29	Reader 2 – B’resheet 11:4-6
“Y fueron los hijos de Noé”	Reader 3 – B’resheet 10:1-5	Reader 3 – B’resheet 11:7-9
B’ resheet (Genesis) 9:18 - 10:32 Bemidbar (Numbers) 28:9-15	Reader 4 – B’resheet 10:6-14
Yeshayahu (Isaiah) 49:9-17, 23	Reader 5 – B’resheet 10:15-20
	Reader 6 – B’resheet 10:21-24	Reader 1 – B’resheet 11:10-15
Psalm 6	Reader 7 – B’resheet 10:25-32	Reader 2 – B’resheet 10:16-21
Pirke Abot I:7	Maftir – B’midbar 28:9-15	Reader 3 – B’resheet 10:22-26
N.C.: Matityahu 1:24-25	Isaiah 49:9-17, 23