Génesis 7:22 Midrash: Ein Yaakov (Glick Edition), Midrash Tanchuma Buber & Bereshit Rabbah

(Fol. 13) R. Juda said in the name of Samuel: "Whoever is not well versed in the legal statute of divorce and betrothal documents shall not occupy himself with it." R. Assi said in the name of R. Jochanan: "And such that occupy themselves, [although not well posted in it], are as hard (injurious) upon the world, even more so than the generation which perished in the flood, as it is said (Hos. 4, 2) Swearing and lying, and killing and stealing, and committing adultery! They break all bounds, and blood toucheth blood." What does this passage prove? This is as R. Joseph translated it [by quoting Jonathan b. Uziel]: "They begot children from strange wives, thereby increasing crime upon crime;" and immediately after this it is written, Therefore shall the land mourn, and everybody that dwelleth therein shall languish, with the beasts of the field, and with the fowls of the heaven; yea also the fishes of the sea shall perish, while concerning the flood a decree against fishes was not issued, as it is said (Gen. 7, 22) Of all that were on the dry land died, but not the fishes in the sea, here even the fishes in the sea are included. But how do you know that the passage above refers to single crimes? Perhaps it refers to all the crimes when committed together. It is impossible to think this, since the passage says (Jer. 23, 10) For because of swearing the land mourneth. Perhaps false swearing is a crime great in itself, but the rest of the crimes mentioned in the passage above are subject to punishment only when they go together? (Ib. b) Is it then written Uparatzu in a coordinate construction? [which would mean that all the elements mentioned in the passage are united]. The construction of the passage is in an ordinate form Paratzu, [hence everything is counted separately].

GEMARA: In what principal do the above Tannaim differ? One holds that the real life of man comes from his nostrils and the other holds that life comes through the navel. Shall we assume that the above Tannaim differ in the same principal as that of the following Mishnah? From what part is the embryo created? From the head, and so also says the passage (Ps. 71, 6) Thou art He that took me out of my mother's womb, and again it is said (Jer. 7, 29) Cut off thy flowing hair, and cast it away. Abba Saul says: "The creation [of an embryo] begins from the navel and it develops on both sides." [Hence we see that the above Tanaim differ in the same principle as that of our Mishnah]. Both Tanaim of our Mishnah can be reconciled even with the opinion of R. Saul, for R. Saul merely stated concerning the creation of the body, but he does not refer to the soul, to which all may agree, that it comes through the nostrils, as it is said (Gen. 7, 22) All in whose nostrils was the breath of life. R. Eliezer b. Jacob says: "From the place where the slain was killed — from his throat." What is the reason of R. Eliezer b. Jacob? He derives it from the following passage, (Ez. 21, 34) To lay thee upon the necks of the wicked that are to be slain.

(Gen. 6, 9) Noah was a just, perfect man in his generation; according to R. Jochanan in his generation, but not in others [among more righteous]. And according to Resh Lakish: In his generation [among the wicked], so much the more in other generations. "R. Jochanan's theory," remarked R. Chanina, "should be likened unto the following parable: If a barrel of wine is placed among barrels of vinegar, in that place, the good smell of wine is marked, which would not be the case if placed among other barrels of wine." R. Oshia said: "Resh Lakish's theory may be likened unto the following parable: If a glass of perfume is placed in a filthy place, and its odor is marked, how much more would it be marked if it were placed among spices?" (Gen. 7, 23) And it swept off etc. If man sinned, what were the sins of the animals? We are taught in the name of R. Joshua b. Karcha: "This is similar to one who made a canopy for his son, and prepared all kinds of delicacies for the wedding-meal, but his son died before the wedding and he destroyed all that he prepared, remarking: 'All this was done only because of my son; now, as he is dead, for what purpose do I need the canopy and all that I prepared?' So the Holy One, praised be He! said: 'For what purpose have I created cattle and beast, only for the sake of man; now, when man has sinned and is to be destroyed, for what purpose do I need all other creatures'?" (Gen. 6, 22) All that were on dry land died, but not the fish in the sea. R. Jose of Caesareau lectured: "What is the meaning of the passage (Job 24, 18) Swift are such men (to flee) on the face of the water; accursed is their field on the land, i.e., infer from this that Noah, the upright, warned them, saying: 'Repent and pray to God, for if not, the Holy One, praised be He! will bring the flood upon you and will make your corpses swim upon the water like leather bags [filled with air]; and not only this, but ye will be accursed to future generations.' And they answered: 'Who prevents him from doing so?' And he said: 'There is one pigeon (Methushalech) among ye which must be taken away' [before the evil takes place]. And they answered: (Ib. b) 'If it is so, then we will continue on our way and will not hide ourselves in the vineyards'.'"