Midrash sur La Genèse 6:2

From the parashah of the <Red> Heifer:¹The two sections in this supplement come from Buber’s second Oxford MS., Hund Donat 20 Uri Heb CXVI, No. 153; cf. A. Jellinek, Bet ha-Midrasch (Leipzig: Vollrath, 1853-1877), vol. 1, pp. 79f., 92ff, in midrashim entitled “Midrasch der zehn Gebote” and “Midrash vom Ableben Aharon’s” respectively. Jellinek’s versions are reprinted in J. D. Eisenstein, Ozar Midrashim (New York, 1915), vol. 2, p. 457ab, and vol. 1, pp. 13b-14b, respectively. See further in the Buber edition of the Tanhuma on Numbers, pp. 151-152, n. 1; also in his introduction to this edition, p. 123. There was a story about R. Matthew bar Heresh. Now he was wealthy, feared Heaven, practiced virtuous beneficence, pursued good deeds of charity, and entertained the disciples of the sages from his own assets. Moreover, orphans and widows were always found at his table. All his paths were in uprightness, and like his master, R. Meir, he was occupied with the Torah all his days. So the radiance of his countenance shone like the brightness of the sun; and they said of him that at no time in his life had he ever looked at anyone's wife or at any other woman. On one occasion he was sitting and occupied with the Torah, when Satan passed by. Upon seeing him, he was envious of him. He said: Is it possible for a righteous person to exist in the world without sin! Immediately he went up on high, where he stood before the Holy One and said: Sovereign of the World, how does Matthew ben Heresh stand before you? He said to him: Completely righteous. He said to him: Give me permission to test him. He gave him permission. Immediately he went and found him sitting and occupied with the Torah. He became like a beautiful woman, whose beauty had not been equalled since the the days of Naamah, the sister of Tubal Cain (of Gen. 4:22), through whom the ministering angels went astray. It is so stated (in Gen. 6:2): THE SONS OF GOD SAW HOW BEAUTIFUL THE HUMAN DAUGHTERS WERE <AND TOOK WHOMEVER THEY CHOSE AS THEIR WIVES>. When <Matthew ben Heresh> saw her, he turned his face away. Again Satan went opposite his face. He turned his face to another side, but Satan was opposite his face. When he saw that she was turning to <face him on> all sides, he said in his heart: I am afraid that the evil drive may prevail against me. So what did that righteous man do? He called one of his students to attend him. He said to him: Go, my son, and get me fire and pins! When he had brought them, he ignited <the pin> in the fire and stuck them in his eyes.²See Matthew 5:28-29; 18:9. When Satan saw that, he trembled in dismay. So he went away from him, ascended on high, where he said: Sovereign of the World, thus and such happened. Immediately the Holy One called Raphael (rt.: RPh'), Prince of the Healing Arts (rt.: RPh') and said to him: Go and heal (rt.: RPh') the eyes of Matthew ben Heresh. The angel Raphael went and stood by him. R. Matthew ben Heresh said: Who are you? He said to him: I am Raphael, the angel of the table of the Holy One, who has sent me to heal (rt.: RPh') your eyes. He answered him: I do not want <healing>. What happened happened. Raphael returned to the Holy One and said to him: Matthew ben Heresh told me thus and such. The Holy One said to him: Go, say to him: From this day on do not fear. I am standing surety for you in this matter, that the evil drive will never prevail against you all the days of your life. When he heard this from the mouth of the angel, he accepted his healing and was not afraid. Here is the origin of what the sages have said: Whoever does not look at another woman will not have the evil drive prevailing against him. Moreover, in the world to come the Holy One will remove the evil drive from us and set his Holy Spirit within us. It is so stated (in Ezek. 36:26–27): THEN I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH, AND I WILL PUT MY SPIRIT WITHIN YOU.

(Numb. 22:2:) “Now Balak ben Zippor saw.” What is the meaning of “Now he saw?” He saw retribution which would come against Israel in the future.³Numb. R. 20:2. And he hated them more than all their enemies, as all of the [others] came with wars and subjugation which they could withstand. But this one was like a man who could extract a word from his mouth to uproot an entire nation. (Numb. 22:2:) “Now Balak [ben Zippor] saw.” It would have been better for the wicked if they had been blind, for their eyes bring a curse to the world. With reference to the generation of the flood, [it is written] (in Gen. 6:2), “The sons of God saw [how beautiful the human daughters were and took whomever they chose as their wives].” [It is also written] (in Gen. 9:22), “Then Ham, the father of Canaan, saw [the nakedness of his father and told his two brothers outside].” It is also written (in Gen. 12:15), “So Pharaoh's courtiers saw her (i.e., Abram's wife Sarah) [and praised her to Pharaoh, and the woman was taken to Pharaoh's house].” It is also written (in Gen. 34:2), “Then Shechem ben Hamor saw [Dinah].” So also [here] (in Numb. 22:2), “Now Balak [ben Zippor] saw.” The matter is comparable to someone who appointed guards to guard from an invader; and he had confidence in them, because they were warriors. When the invader came over and killed them, he trembled with fear for himself. It was the same also with Balak. When he saw what happened with Sihon and Og to whom he had been sending payment to guard him, he was afraid for himself. And in addition to that, he had seen the miracles at the Wadis of Arnon.⁴According to Numb. 21:26-31, Sihon defeated the King of Moab and captured his territory as far at the Arnon. See above and Numb. R. 19:25, for a description of the miracles. See also below and Numb. R. 20:7, according to which Sihon’s victory resulted from a curse by Balaam. (Numb. 22:3:) “Wayyagor mo'av.”⁵A traditional translation of these words would be NOW MOAB WAS IN GREAT DREAD, or something similar. What is the meaning of “Wayyagor (rt.: ygr)?”⁶Numb. R. 20:3. When Israel appeared to the Ammonites, they appeared clothed for peace. But when they appeared to the Moabites they appeared armed [for battle]. Thus it is stated (in Deut. 2:19), “When you draw near the frontier of the Children of Ammon, do not trouble them.” It is written [to imply not to trouble them] with all kinds of trouble; (ibid., cont.) “and do not provoke (rt.: grh) them,” with any kind of provocation. In regard to Moab, however, He said (in Deut. 2:9), “Do not trouble Moab, and do not provoke (rt.: grh) them with war.” Do not make war with them, but whatever you can seize apart from [war], seize. For that reason they appeared armed, and [the Moabites] gathered themselves (rt.: 'gr) to their cities, as stated (in Numb. 22:3), “Now Moab yagor (i.e., gathered).” Wayyagor (rt.: ygr, here understood a form of 'gr) can only be a word for a gathering, just as it says (in Prov. 10:5), “A prudent child gathers (rt.: 'gr) in the summer.” Another interpretation (of Numb. 22:3), “wayyagor”: [It is] a word for fear, in that they were afraid, as they saw the whole land in the hands of Israel. As Sihon had come and taken [part of] the land of Moab, as stated (Numb. 21:26), “and he fought against the earlier king of Moab….” And Og had taken all of the land of the Children of Ammon, as stated (Deuteronomy 3:11), “Since only Og was left from the remnant of the Rephaim….” [And] Israel came and took it from both of them; theft that has no iniquity. And [so the Moabites] saw their land in the hand of Israel and they would say, “Did the Holy One, blessed be He, not say (in Deuteronomy 2:9), ‘As I will not give you from its land as an inheritance’; and behold our land is in front of them (already in their possession).” Therefore they were afraid. (Numb. 22:3, cont.:) “And Moab had a horror (rt.: qwts) [of the Children of Israel],” because they saw themselves as a [mere] thorn (qwts) over against them.

(Numb. 22:2:) NOW BALAK <BEN ZIPPOR> SAW. He saw retribution which Israel inflicted against the Ammonites.³Tanh., 7:2; Numb. R. 20:2. It would have been better for the wicked if they had been blind,⁴Cf. Matthew 5:29; 18:9 // Mark 9:47. for their eyes bring a curse to the world. With reference to the generation of the flood, [it is written] (in Gen. 6:2): THE SONS OF GOD SAW <HOW BEAUTIFUL> THE HUMAN DAUGHTERS WERE <AND TOOK WHOMEVER THEY CHOSE AS THEIR WIVES>. [It is also written] (in Gen. 9:22): THEN HAM, THE FATHER OF CANAAN, SAW <THE NAKEDNESS OF HIS FATHER AND TOLD HIS TWO BROTHERS OUTSIDE>. [It is also written] (in Gen. 12:15): SO PHARAOH'S COURTIERS SAW HER (i.e., Abram's wife Sarah) <AND PRAISED HER TO PHARAOH, AND THE WOMAN WAS TAKEN TO PHARAOH'S HOUSE>. [It is also written] (in Gen. 34:1–2): <NOW LEAH'S DAUGHTER DINAH WENT OUT….> THEN SHECHEM BEN HAMOR <THE HIVITE, THE PRINCE OF THE LAND,> SAW HER…. So also <here> (in Numb. 22:2): NOW BALAK <BEN ZIPPOR> SAW. <The matter> is comparable to someone who appointed guards to guard from an invader; and he had confidence in them, because they were warriors. When the invader came over and killed them, he trembled with fear for himself. It was the same also with Balak. When he saw what happened with Sihon and Og to whom he had been sending payment to guard him, he was afraid for himself. And in addition to that, he had seen the miracles at the wadies of Arnon.⁵According to Numb. 21:26-31, Sihon defeated the King of Moab and captured his territory as far at the Arnon. See above, Numb. 6:47 // Numb. R. 19:25, for a description of the miracles. See also below, Numb. 7:6 // Numb. R. 20:7, according to which Sihon’s victory resulted from a curse by Balaam.

“Haman saw that Mordekhai was not bowing and prostrating himself to him and Haman was filled with wrath” (Esther 3:5).
“Haman saw that Mordekhai was not bowing and prostrating himself to him” – Rabbi Aivu said: “May their eyes,” of the wicked, “grow dim so they cannot see” (Psalms 69:24). Because the sight of the eyes of the wicked takes them down to Gehenna; that is what is written: “The children of the great saw the daughters of man”⁵The children of the great sinned in doing so. See the following verses. (Genesis 6:2); “Ham, father of Canaan, saw [the nakedness of his father] (Genesis 9:22); “Esau saw that the daughters of Canaan were objectionable [in the eyes of Isaac his father]”⁶Esau had previously married two women from Canaan. (Genesis 28:8); “Balak son of Tzippor saw [all that Israel had done to the Emorites]”⁷He subsequently hired Bilam to curse them. (Numbers 22:2); “Bilam saw that it was pleasing in the eyes of the Lord to bless Israel,”⁸Despite his efforts to curse them. (Numbers 24:1); “Haman saw that Mordekhai was not bowing and prostrating himself to him.”
However, the sight of the eyes of the righteous brings light, as the sight of the eyes of the righteous elevates them to the highest heights; that is what is written: “He [Abraham] lifted his eyes and saw, and behold, three men” (Genesis 18:2); “He [Abraham] saw, and behold, a ram” (Genesis 22:13); “He [Jacob] saw, and behold, a well in the field” (Genesis 29:2); “He [Moses] saw, and behold, a bush” (Exodus 3:2); “Pinḥas saw”⁹He saw the Israelites sinning with the daughters of Midyan and arose to put a stop to it. (Numbers 25:7). Therefore, they are happy with the sight of their eyes, as it is stated: “The upright see this and rejoice” (Psalms 107:42).

You know this to be so from the fact that Abraham sought a wife for his son Isaac: And Abraham said unto his servant, the elder of his household, etc. (Gen. 24:2), and it is written also: I will make thee swear by the Lord, the God of heaven … that thou shalt 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 Padan-aram (Gen. 28:2), to seek a wife proper for him. He did not wish him 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 chose (Gen. 6:2). That was the reason they were obliterated from the earth.

(Gen. 9:18:) AND THE CHILDREN OF NOAH < WHO WENT FORTH FROM THE ARK > WERE < SHEM, HAM, AND JAPHETH >.⁵⁸Tanh. Gen. 2:12. [Let our master instruct us: Who is the one commanded about being fruitful and multiplying, the man or the woman? Thus] have our masters taught (in Yev. 6:6): THE MAN IS COMMANDED ABOUT BEING FRUITFUL AND MULTIPLYING BUT NOT THE WOMAN. R. Johanan ben Baroqah says: It says concerning both of them (in Gen. 1:28): AND GOD BLESSED THEM, [AND GOD SAID TO THEM: BE FRUITFUL AND MULTIPLY].⁵⁹yTa‘an. 7:9 (69c); yMeg. 1:6 (70c); Gen. R. 8:12. However, the man is commanded more than the woman. You know yourself that it is so. Look at how Abraham showed a lot of determination in taking a wife for his son Isaac; for thus it says (in Gen. 24:2-4): SO ABRAHAM SAID UNTO THE SENIOR SERVANT OF HIS HOUSE … AND I WILL MAKE YOU SWEAR BY THE LORD, THE GOD OF THE HEAVENS … THAT YOU < GO > UNTO MY LAND < WHERE I WAS BORN >…. Thus Abraham showed determination about being fruitful and multiplying. So also Isaac sent Jacob, as stated (in Gen. 28:2): ARISE, GO TO PADDAN-ARAM, TO THE HOUSE OF BETHUEL. He sent him to take a wife who was suitable for him. < In doing so he was > unlike the people of the flood generation, who were lecherous, who were going for what was indecent for them. See what is written (in Gen. 6:2): THE DIVINE SONS SAW < HOW BEAUTIFUL THE HUMAN DAUGHTERS WERE AND TOOK WHOMEVER THEY CHOSE AS THEIR WIVES >. The Holy One said: Inasmuch as they have done this, let them perish from the earth. But why were the cattle destroyed with them, as stated (in Gen. 7:23): BOTH HUMAN AND CATTLE? Because the cattle also were acting immorally and going with species that were not their own, the horse with the donkey, the lion with the bull, the snake with the lizard.⁶⁰Cf. Sanh. 108a. Thus it is stated (in Gen. 6:12): THEN GOD SAW THE EARTH, AND, BEHOLD, IT WAS CORRUPT; [FOR ALL FLESH HAD CORRUPTED ITS WAY UPON THE EARTH]. It does not say "Every person," but ALL FLESH, < i.e., > even the cattle, the wild beasts, and the fowl. Therefore, they were blotted out along with them. R. Pinhas bar Hama the Priest said: Just as none but the righteous entered the ark,⁶¹See Sanh. 108b. so the cattle, wild beasts, and fowl who were with them were righteous, as stated (in Gen. 8:19): < THEY WENT FORTH FROM THE ARK > BY THEIR FAMILIES. Do cattle have families? Only those cattle who had not joined themselves to another species entered the ark; therefore, the Holy One ascribed a lineage for them. So, if cattle, wild beasts, and fowl, who are nothing, were ascribed a lineage, was it not proper for Noah and his sons to be ascribed a lineage? The Holy One immediately ascribed them a {lineage, according to what is written} [lineage. Where is it shown? In what we have read] on the matter (in Gen. 9:18): AND THE SONS OF NOAH WHO WENT FORTH FROM THE ARK WERE < SHEM, HAM, AND JAPHETH >….

"And Balak the son of Zippor saw"

Rabbi Meir said: || The generations of Cain went about stark naked, men and women, just like the beasts, and they defiled themselves with all kinds of immorality, a man with his mother or his daughter, or the wife of his brother, or the wife of his neighbour, in public and in the streets, with evil inclination which is in the thought of their heart, as it is said, "And the Lord saw that the wickedness of man was great in the earth" (Gen. 6:5).

Rabbi said: The angels who fell from their holy place in heaven saw the daughters of the generations of Cain walking about naked, with their eyes painted like harlots, and they went astray after them, and took wives from amongst them, as it is said, "And the sons of Elohim saw the daughters of men that they were fair; and they took them wives of all that they chose" (Gen. 6:2).

Rabbi Joshua said: || The Israelites are called "Sons of God," as it is said, "Ye are the sons of the Lord your God" (Deut. 14:1). The angels are called "Sons of God," as it is said, "When the morning stars sang together, and all the sons of God shouted for joy" (Job 38:7); and whilst they were still in their holy place in heaven, these were called "Sons of God," as it is said, "And also after that, when the sons of God came in unto the daughters of men, and they bare children to them; the same became the mighty men, which were of old, men of renown" (Gen. 6:4).

And it was, when men begun (Gen. 6:1) - said Rabbi Simon: In three places this language is used, and it means rebellion. "[And to Seth, in turn, a son was born, and he named him Enosh;] it was then that men began [to invoke Ad-nai by name.]" (Gen. 4:26); "[Cush also begot Nimrod,] he began to be [a man of might on earth.] (Gen. 10:8). They answered back to him: behold, it is written "[and Ad-nai said, 'If, as one people with one language for all] this is how they have begun to act, [then nothing that they may propose to do will be out of their reach.] (Gen. 11:6) - he answered to them: here the Holy One bent the head of Nimrod and said: ""this" [one] will make them rebel against Me." "To increase on Earth" - that they were spilling their seed on the trees and the stones, and because they were associating in depravity He increased the females for them, as it is written "and daughters were born for them" (Gen. 6:1). he wife of Rabbi Shimeon Bar Ami gave birth to a girl. His father-in-law Rabbi Chia Rabbah said to him: The Holy One of Blessing began to bless you! He asked: From where [do you derive this?] He said: "And it was, when men begun to increase, daughters were born for them". [Rabbi Shimeon] went to his father, who said to him: The Babylonian made you happy. He said: Yes, and this he said to me. The father said to him: Even so, there is need for wine and there is need for vinegar, the need for wine is greater than the need for vinegar; there is need for wheat and there is need for barley, the need for wheat is greater than the need for barley. From the moment a man marries his daughter away, and brings out his belongings, he says to her: 'may you never long for here [home]' Rabban Gamliel married his daughter off, she said to him: Dad, bless me. He answered: 'may you never long for here [home].' A son was born to her, she said: Dad, bless me. He said "may the word 'vay' never cease from your lips". She said to him: Dad, two happy moments I had and you gave me curses! He said to her: Both of them are blessings, if you feel content in your home you wll not long for here, and if your son lives 'vay' will not cease from your lips: 'Vay, my son does not drink enough!' 'Vay, my son does not eat enough!' 'Vay, today my son didn't go to the synagogue!'

And the sons of El-him saw (Genesis 6:2) - Rabi Shimeon ben Yochai called them judges. Rabi Shimeon ben Yochai curses everyone who would call them 'sons of divine beings'. Rabi Shimeon ben Yochai taught that any licentiousness that did not come from powerful people is not licentiousness. When priests steal [their] gods, is it possible to make oaths or offer sacrifices?! And why does the text call them 'sons of divine beings'? Both Rabbi Chanina and Rabbi Shimeon Ben Lakish say that [these beings'] lived to ripe old age with no difficulties or punishments. Rabbi Chana in the name of Rabbi Yosi said that this was so that seasons and [astronomical] calculations should be well established. The rabbis say that this was so that [these beings] would receive their punishments and also the punishments of the generations that would come after them. 'Because they were beautiful'. Rabbi Yudan says: 'it is written 'good', and this means that when a woman was made good for a husband, the powerful one [of the place] would take her and have relations with her first. See, 'good' here means that these were virgins; 'they took wives from those who pleased them' (Gen. 6:2) means even wives already married to other men. 'from those who pleased them' also men and animals. Rabbi Huna says, in the name of Rabbi [Yehuda Hanasi] that the generation of the flood was only wiped out once they wrote marriage contracts between humans and animals. Rabbi Simlai says that any place in which sexual perversions are found, pestilence comes to the world, killing both the good [people] and the bad. Rabi Azaria and Rabi Yehuda bar Rabi Simon in the name of Rabi Yehishua ben Levi said: The Holy One of Blessing is patient with everything but with sexual perversion. What is the reason for this [opinion]? It is written 'and the sons of El-him saw' and after 'And Ad-nai said I will blot out' (Genesis 6:7). Rabbi Yehoshua Bar Levin says, in the name of Pedayah, all through the night Lot was asking forgiveness for the people of Sdom, and his entreaties were received, up to the moment that they said 'bring those men out so we can know them' (Genesis 19:5), 'know' as in sex, and they said to him 'who do you have else?' (Genesis 19:12) - who else could say anything in their defense?! From here onward there was no one who could say anything in their defense.

(Gen. 6:5:) AND THE LORD SAW THAT HUMAN EVIL HAD BECOME GREAT ON THE EARTH. Let our master instruct us: How great is the judgment against the wicked in Gehinnom? Thus have our masters taught (in 'Eduy. 2:10): THE SENTENCE of the wicked in Gehinnom IS TWELVE MONTHS. These < words> are from the Mishnah.⁹⁷See ySanh. 10:3 (29b); PRK 10:4. Where is it shown from Scripture? Where it is written (in Is. 66:23): AND IT SHALL COME TO PASS WHENEVER A MONTH < FALLS > IN ITS MONTH, i.e., from that month to the same month < in the following year >. Ergo: twelve months. Thus it is stated (in Esth. 3:7): FROM DAY TO DAY AND FROM MONTH TO MONTH < EQUALS > [TWELVE MONTHS]. How were they judged? By fire and by snow, since it is stated (in Prov. 31:21): SHE IS NOT AFRAID FOR HER HOUSEHOLD BECAUSE OF SNOW. This is Gehinnom.⁹⁸Perhaps because Mount Zalmon, a name which means “darkness” and can designate Gehinnom, is a place of snow in Ps. 68:15 [14]. Cf. M. Pss. 68:9. Now they take that < wicked one > out of the snow and cast him into the midst of the fire. David said (in Ps. 40:3 [2]): AND HE RAISED ME UP FROM THE PIT OF DESOLATION, FROM THE MIRY MUD. And why is it called by the name MIRY MUD (YWN)? Because when they take them and cast them into the fire, they cry: Vay (WY). Then after that they cast them into the snow, and they cry: Vay. Its name is therefore called MUD (YWN), a place where they say: Vay, vay (WY)! And where do they deliver their souls? Hezekiah the son of R. Hiyya said:⁹⁹See M. Prov. 21. In the midst of the snow, as stated (in Ps. 68:15 [14]): IT SNOWS IN ZALMON. And what basis is there for you to compare the sentencing of the wicked to Gehinnom with the sentencing of the generation of the flood?¹⁰⁰See Gen. R. 28:8; 33:7; Lam. R. 1:14 (40); Seder ‘Olam R. 4. < The basis is > that, just as the judgment of the former is to fire and to snow, [so the judgment of the latter was to fire and snow. Where is it shown that it was to fire?] Where it is stated (in Job 6:17): THROUGH ITS HEAT THEY ARE OBLITERATED FROM THEIR PLACE. And where is it shown that it was to snow? Where it is stated (in Gen. 7:12): AND THERE WAS RAIN UPON THE EARTH. And why so? Because by the measure with which a person measures one will measure out for him.¹⁰¹Sot. 1:7; TSot. 3:1; Matthew 7:2 // Luke 6:38; cf. Gal. 6:7. See what is written (in Gen. 6:2):¹⁰²See Gen. R. 26:5; Lev. R. 33:9. THE SONS OF GOD SAW THE HUMAN DAUGHTERS: These were the virgins. (Ibid., cont.:) THAT THEY WERE FAIR: These were the unmarried. (Ibid., cont.:) THEY TOOK WIVES FOR THEMSELVES: These were the married. (Ibid., cont.:) WHOMEVER THEY CHOSE, even including males and cattle. R. Huna said in the name of R. Idi: The verdict against the generation of the flood was not sealed until they wrote gamika¹⁰³The word is Greek. {i.e., marriage contracts} for males and cattle. For that reason the waters came over them in the form of a woman. Thus it is stated (in Job 6:18): THE WAYS OF THEIR COURSE¹⁰⁴These words may also denote ways of living. TURN ASIDE. Now TURN ASIDE must imply a woman, since it is stated (in Ruth 3:8): < NOW IT CAME TO PASS IN THE MIDDLE OF THE NIGHT > THAT THE MAN WAS STARTLED. SO TURNED HE ASIDE, AND HERE WAS A WOMAN. And WAYS < can > only < denote > {a woman} [women], since it is stated (in Gen. 18:11): THE WAY OF WOMEN < HAD CEASED FOR SARAH >. So also THEIR COURSE (derekh), since it is stated (in Gen. 31:35): FOR THE PERIOD (derekh) WOMEN IS UPON ME. Hence one may say: In the manner that they sinned retribution was exacted from them. You know yourself that it is so. See what is written (in Gen. 7:11): ON THAT DAY ALL THE SPRINGS OF THE GREAT ABYSS BURST FORTH. What is the meaning of GREAT? < That > the Holy One said: Just as they have sinned greatly, so I have exacted retribution from them greatly. Where is it shown? From what they read on the matter (in Gen. 6:5): AND THE LORD SAW THAT < HUMAN EVIL > HAD BECOME GREAT….

(Bamidbar 11:2) "And the people cried out to Moses": How would Moses help them? Should it not be "And the people cried out to the L-rd"? — R. Shimon says: An analogy: A king was angry with his son, and he went to the king's loved one and said to him: Please intercede for me with father. Thus, Israel went to him: Please intercede for us with the L-rd. I might think that Moses would demur; it is, therefore, written "and Moses prayed to the L-rd." I might think that the L-rd would demur; it is, therefore, written "and the fire sank" — it sank in its place. If it returned to the heavens, they would revert to their wrong, and if it went to the side, it would raze that entire side, wherefore it sank in its place. (Ibid. 3) "And he called the name of that place 'Taveirah'" ("conflagration"). As one would say: Leave that fire burning in its place. Thus did Moses say to Israel: Repent and the fire will subside; if not, it is still (burning) in its place. "for the fire of the L-rd burned in them": It was called thus because of the event, and not because that was its name in the past. Similarly, (Shemot 17:7) "And he called the name of the place Massah and Merivah." I might think that that was its name in the past; it is, therefore, written "because of the quarrel (riv [as in "Merivah"]) of the children of Israel" — it was thus called because of the event. Similarly, (Bamidbar 11:34) "And he called the name of that place Kivroth Hata'avah." I might think that that was its name in the past; it is, therefore, written "for there they buried (kavru) the people that lusted (hamitavim)" — it was thus called because of the event. But you still do not know who were those who incited them to this transgression. — It is written (Bamidbar, Ibid. 4) "And the asafsuf in its midst (lusted lust"). These are the converts that were "added on" (hanosafim [as in "asafsuf"]) to them — how much more so the common Jews (i.e., the rabble). R. Shimon b. Menassia says: These ("the asafsuf") are the elders, viz. (Ibid. 11:16) "Gather (asfah) unto me seventy men from the elders of Israel." If thus, the elders, how much more so, the commoners! Similarly, (Bereshit 6:2) "And the sons of the judges saw the daughters of man, etc." What did they do? They would seize women from the marketplace and "afflict" them. If thus, the sons of the judges, how much more so the commoners? "they lusted lust": I might think that they lusted something they did not have; it is, therefore, written "Who will feed us flesh," (which implies that they lusted something which they had.) "and the children of Israel also wept again," which teaches us that the first ones (viz. Ibid. 2) were the children of Israel. "And they said: 'Who will feed us flesh?'" Now is it because they did not have flesh that they grumbled? Is it not written (Shemot 12:38) "And also a mixed multitude went up with them, and flocks and herds, etc."? I might think that they had eaten them in the desert, but is it not written upon their entering the land (Bamidbar 32:1) "And much livestock were possessed by the sons of Reuven and the sons of Gad, etc."? But (the truth is that) they were only seeking a pretext to abandon the L-rd.