בראשית רבה ל״בBereshit Rabbah 32

Section 1א׳

וַיֹּאמֶר ה' לְנֹחַ בֹּא אַתָּה וְכָל בֵּיתְךָ אֶל הַתֵּבָה (בראשית ז, א), כְּתִיב (תהלים ה, ז): תְּאַבֵּד דֹּבְרֵי כָזָב אִישׁ דָּמִים וּמִרְמָה יְתָעֵב ה', מְדַבֵּר בְּדוֹאֵג וַאֲחִיתֹפֶל, דֹּבְרֵי כָזָב הֵן וְדִבּוּרָן, רַבִּי פִּינְחָס אָמַר הֵן וּמִדַּבְּרוֹתֵיהֶן. אִישׁ דָּמִים וּמִרְמָה, זֶה הִתִּיר גִּלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים, וְזֶה הִתִּיר גִּלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים, שֶׁנֶּאֱמַר בַּאֲחִיתֹפֶל (שמואל ב טז, כא): בּוֹא אֶל פִּלַגְשֵׁי אָבִיךָ, וּשְׁפִיכוּת דָּמִים, דִּכְתִיב (שמואל ב יז, ב): וְאָבוֹא עָלָיו וְהוּא יָגֵעַ וּרְפֵה יָדַיִם, וּכְתִיב (שמואל ב טז, כא): וְהִכֵּיתִי אֶת הַמֶּלֶךְ לְבַדּוֹ, וְזֶה הִתִּיר גִּלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים. נַחְמָן בְּרֵיהּ דְּרַבִּי שְׁמוּאֵל בַּר נַחְמָנִי, אָמַר לְשָׁאוּל וְכִי יֵשׁ אִישׁוּת לְדָוִד הֲלֹא מוֹרֵד בַּמַּלְכוּת הוּא וְחָשׁוּב כַּמֵּת. וְעַכְשָׁיו הַתֵּר קוּנְעָתוֹ וַעֲשֵׂה אוֹתוֹ זִיטְוִיטוֹס, וּכְאִלּוּ הוּא מֵת וְדָמוֹ מֻתָּר וְאִשְׁתּוֹ מֻתֶּרֶת, עָמַד שָׁאוּל וְנָתַן מִיכַל אֵשֶׁת דָּוִד עַל פִּיו לְפַלְטִי בֶּן לַיִשׁ. וּשְׁפִיכַת דָּמִים, דִּכְתִיב (שמואל א כב, יז): וְלֹא אָבוּ עַבְדֵי שָׁאוּל הַמֶּלֶךְ לִשְׁלֹחַ יָד בְּכֹהֲנֵי ה', אֲבָל דּוֹאֵג הֲרָגָן, שֶׁנֶּאֱמַר (שמואל ב טז, יח): וַיִּסֹּב דּוֹאֵג הָאֲדֹמִי וַיִּפְגַע בְּכֹהֲנֵי ה'. יְתָעֵב ה', שֶׁאֵינָן לֹא חַיִּים וְלֹא נִדּוֹנִים, (תהלים ה, ח): וַאֲנִי, כַּאֲשֶׁר עָשׂוּ כֵּן עָשִׂיתִי, וּמַה בֵּינִי לְבֵינָם, אֶלָּא שֶׁגָּמַלְתָּ עָלַי וְאָמַרְתָּ לִי (שמואל ב יב, יג): גַּם ה' הֶעֱבִיר חַטָּאתְךָ וגו'. דָּבָר אַחֵר, תְּאַבֵּד דֹּבְרֵי כָזָב, מְדַבֵּר בְּדוֹר הַמַּבּוּל, הֵן וְדִבּוּרָן כָּזָב, רַבִּי פִּינְחָס אָמַר הֵן וּמִדַּבְּרוֹתֵיהֶן. אִישׁ דָּמִים, שֶׁנֶּאֱמַר (איוב כד, יד): לָאוֹר יָקוּם רוֹצֵחַ יִקְטָל עָנִי וְאֶבְיוֹן וּבַלַּיְלָה יְהִי כַגַּנָּב. וּמִרְמָה, שֶׁנֶּאֱמַר (בראשית ו, יג): כִּי מָלְאָה הָאָרֶץ חָמָס מִפְּנֵיהֶם. יְתָעֵב ה', שֶׁאֵינָם לֹא חַיִּים וְלֹא נִדּוֹנִים, וַאֲנִי כַּאֲשֶׁר עָשׂוּ כֵּן עָשִׂיתִי, וּמַה בֵּינִי לְבֵינָם אֶלָּא שֶׁגָּמַלְתַּנִי טוֹבָה וְאָמַרְתָּ לִי: בֹּא אַתָּה וְכָל בֵּיתְךָ אֶל הַתֵּבָה.

“The Lord said to Noah: Come, you and your entire household, into the ark, as I have seen you to be righteous before Me in this generation” (Genesis 7:1). “The Lord said to Noah: Come, you and your entire household, into the ark.” It is written: ]David said:] “Destroy those who speak falsehood; the Lord abhors a man of bloodshed and deceit” (Psalms 5:7) – this is speaking of Do’eg and Aḥitofel. “Those who speak [doverei] falsehood” – they and their speech. Rabbi Pinḥas said: They and their conduct [midaberoteihen]. “A man of bloodshed and deceit” – this one permitted sexual immorality and bloodshed, and that one permitted sexual immorality and bloodshed, as it is stated in Aḥitofel’s regard: “Go consort with your father’s concubine” (II Samuel 16:21). And as for bloodshed, it is written: “I will come upon him while he is weary and dispirited” (II Samuel 17:2), and it is written: “And I will smite the king alone” (II Samuel 17:2). And that one [Do’eg] permitted sexual immorality and bloodshed – Naḥman son of Rabbi Shmuel bar Naḥmani: He said to Saul: ‘Is David’s marriage valid? Is he not a traitor against the throne, and hence considered [as if already] dead? So now release his wife and declare him a condemned man, so it is as if he is already dead, his life forfeited, and his wife is permissible [to marry].’ Saul arose, and in accordance with his [Do’eg’s] arguments, gave Mikhal, David’s wife, to Palti son of Layish. As for bloodshed, it is as it is written: “And the king's servants were unwilling to extend their hand against the priests of the Lord” (I Samuel 22:17), but Do’eg did kill them, as it is stated: “Do’eg the Edomite turned, and he smote the priests” (I Samuel 22:18). “The Lord abhors” (Psalms 5:7) – as they will neither come to life nor will they be judged [at the resurrection]. [David continued:] “And I, [in Your great mercy, come to Your House]” (Psalms 5:8) – just as they did, so did I. What is the difference between me and them? It is that You dealt kindly with me and said to me: “The Lord has also expunged your sin…” (II Samuel 12:13). Another interpretation, “Destroy those who speak falsehood” (Psalms 5:7) – this is speaking of the generation of the Flood. They and their false speech. Rabbi Pinḥas said: They and their conduct. “A man of bloodshed” (Psalms 5:7) – as it is stated: “The murderer would rise up in broad daylight, he would kill the poor and indigent, and at night he would be like a thief” (Job 24:14). “And deceit” (Psalms 5:7) – as it is stated: “As the earth was filled with injustice because of them” (Genesis 6:13). “The Lord abhors” – as they neither come to life nor will they be judged [at the resurrection]. [Noah continued:] “And I [in Your great mercy, come to Your House]” (Psalms 5:8) – just as they did, so did I. What is the difference between me and them? It is that You dealt kindly with me and said to me: “Come, you and your entire household, into the ark.”

Section 2ב׳

דָּבָר אַחֵר, בֹּא אַתָּה וגו', כְּתִיב (תהלים יא, ז): כִּי צַדִּיק ה' צְדָקוֹת אָהֵב יָשָׁר יֶחֱזוּ פָנֵימוֹ, רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן רַבִּי מְנַחֲמָא בְּשֵׁם רַבִּי אֱלִיעֶזֶר בַּר יוֹסֵי אָמְרוּ אֵין לְךָ אָדָם אוֹהֵב בֶּן אֻמְנוּתוֹ, אֲבָל הֶחָכָם אוֹהֵב בֶּן אֻמְנוּתוֹ, כְּגוֹן רַבִּי חִיָּא דְּרַבִּי הוֹשַׁעְיָא וְרַבִּי הוֹשַׁעְיָא דְּרַבִּי חִיָּא, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹהֵב אֶת בֶּן אֻמְנוּתוֹ, שֶׁנֶּאֱמַר: כִּי צַדִּיק ה' צְדָקוֹת אָהֵב יָשָׁר יֶחֱזוּ פָנֵימוֹ, זֶה נֹחַ, שֶׁנֶּאֱמַר: וַיֹּאמֶר ה' אֶל נֹחַ בֹּא אַתָּה וגו'.

Another interpretation, “Come, you…” – it is written: “For the Lord is righteous and He loves righteousness. Their faces will behold the upright One” (Psalms 11:7). Rabbi Tanḥuma in the name of Rabbi Yehuda bar Simon and Rabbi Menaḥama in the name of Rabbi Eliezer bar Yosei said: There is no person who likes his competitor craftsman, but a Torah scholar loves his competitor craftsman, as illustrated [by the friendship of] Rabbi Ḥiyya towards Rabbi Hoshaya, and Rabbi Hoshaya towards Rabbi Ḥiyya. And the Holy One blessed be He [also] likes His competitor craftsman, as it is stated: “For the Lord is righteous and He loves righteousness” (Psalms 11:7) – this refers to Noah, as it is stated: “The Lord said to Noah: Come, you […into the ark, as I have seen you to be righteous before Me…]” (Genesis 7:1).

Section 3ג׳

כְּתִיב ה' צַדִּיק יִבְחָן וְרָשָׁע וְאֹהֵב חָמָס שָׂנְאָה נַפְשׁוֹ (תהלים יא, ה): אָמַר רַבִּי יוֹנָתָן הַיּוֹצֵר הַזֶּה אֵינוֹ בּוֹדֵק קַנְקַנִּים מְרוֹעָעִים, שֶׁאֵינוֹ מַסְפִּיק לָקוּשׁ עֲלֵיהֶם אַחַת עַד שֶׁהוּא שׁוֹבְרָם, וּמִי הוּא בּוֹדֵק בְּקַנְקַנִּים יָפִים, אֲפִלּוּ מֵקִישׁ עֲלֵיהֶם כַּמָּה פְעָמִים אֵינָם נִשְׁבָּרִים, כָּךְ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַסֶּה אֶת הָרְשָׁעִים אֶלָּא אֶת הַצַּדִּיקִים, שֶׁנֶּאֱמַר: ה' צַדִּיק יִבְחָן, וּכְתִיב (בראשית כב, א): וְהָאֱלֹהִים נִסָּה אֶת אַבְרָהָם, אָמַר רַבִּי יוֹסֵי בֶּן חֲנִינָה הַפִּשְׁתָּנִי הַזֶּה בְּשָׁעָה שֶׁהוּא יוֹדֵעַ שֶׁהַפִּשְׁתָּן שֶׁלּוֹ יָפָה כָּל שֶׁהוּא כּוֹתְשָׁהּ הִיא מִשְׁתַּבַּחַת וְכָל זְמַן שֶׁהוּא מַקִּישׁ עָלֶיהָ הִיא מִשְׁתַּמֶּנֶת, וּבְשָׁעָה שֶׁהוּא יוֹדֵעַ שֶׁהַפִּשְׁתָּן שֶׁלּוֹ רָעָה, אֵינוֹ מַסְפִּיק לָקוּשׁ עָלֶיהָ אַחַת עַד שֶׁהִיא פּוֹקַעַת, כָּךְ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַסֶּה אֶת הָרְשָׁעִים אֶלָּא אֶת הַצַּדִּיקִים, שֶׁנֶּאֱמַר: ה' צַדִּיק יִבְחָן, אָמַר רַבִּי אֶלְעָזָר מָשָׁל לְבַעַל הַבַּיִת שֶׁהָיָה לוֹ שְׁתֵּי פָּרוֹת אַחַת כֹּחָהּ יָפֶה וְאַחַת כֹּחָהּ רַע, עַל מִי הוּא נוֹתֵן אֶת הָעֹל לֹא עַל זֹאת שֶׁכֹּחָהּ יָפֶה, כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַסֶּה אֶת הַצַּדִּיקִים, שֶׁנֶּאֱמַר: ה' צַדִּיק יִבְחָן, ה' צַדִּיק יִבְחָן זֶה נֹחַ, שֶׁנֶּאֱמַר: וַיֹּאמֶר ה' לְנֹחַ. כִּי אֹתְךָ רָאִיתִי צַדִּיק לְפָנַי, אָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מָצִינוּ שֶׁאוֹמְרִים מִקְצַת שִׁבְחוֹ שֶׁל אָדָם בְּפָנָיו וְכֻלּוֹ שֶׁלֹא בְּפָנָיו, שֶׁכֵּן הוּא אוֹמֵר בְּנֹחַ (בראשית ו, ט): אִישׁ צַדִּיק תָּמִים הָיָה, שֶׁלֹא בְפָנָיו, וּכְתִיב: כִּי אוֹתְךָ רָאִיתִי צַדִּיק לְפָנַי, בְּפָנָיו. רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אָמַר מָצִינוּ שֶׁאוֹמְרִים מִקְצַת שִׁבְחוֹ שֶׁל מִי שֶׁאָמַר וְהָיָה הָעוֹלָם בְּפָנָיו, שֶׁנֶּאֱמַר (תהלים סו, ג): אִמְרוּ לֵאלֹהִים מַה נּוֹרָא מַעֲשֶׂיךָ, שֶׁלֹא בְפָנָיו אוֹמֵר (תהלים קלו, א): הוֹדוּ לַה' כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ.

It is written: “The Lord tests the righteous, but He hates the wicked and the one who loves injustice” (Psalms 11:5) – Rabbi Yonatan said: A potter does not test flimsy jugs, as he would not be able to knock on them even once without breaking them. What does he test? Sturdy jugs, as even if he knocks on them several times, they do not break. So, too, the Holy One blessed be He does not test the wicked, but only the righteous, as it is stated: “The Lord tests the righteous,” and it is written: “God tested Abraham” (Genesis 22:1). Rabbi Yosei ben Ḥanina said: A linen producer, when he knows that his flax is high quality, the more he crushes it, the better it becomes, the more he beats it the more it improves. But when he knows that the flax is low quality, he would not be able to beat it even once without it breaking. So, too, the Holy One blessed be He does not test the wicked, but only the righteous, as it is stated: “The Lord tests the righteous.” Rabbi Elazar said: This is analogous to a proprietor [of a farm] who had two cows, one strong and one feeble. Upon which does he place the yoke? Is it not upon the strong one? So, too, the Holy One blessed be He tests the righteous, as it is stated: “The Lord tests the righteous.” “The Lord tests the righteous” – this refers to Noah, as it is stated: “The Lord said to Noah…as I have seen you to be righteous before Me in this generation.” Rabbi Elazar ben Azarya said: We find that one speaks some of a person’s praises in his presence, and all of it [his praises] when not in his presence, as it says in Noah’s regard: “Noah was a righteous man, faultless [in his generation]” (Genesis 6:9) – when not in his presence; and it is written: “As I have seen you to be righteous before Me in this generation” – when in his presence. Rabbi Eliezer son of Rabbi Yosei HaGelili said: We have found that one speaks some of the praises of the One who spoke and made the world come into being when in His presence, as it is stated: “Say to God: How awesome are Your deeds…” (Psalms 66:3). And when not in His presence, it says: “Give thanks to the Lord, for He is good, for His kindness is forever” (Psalms 136:1).