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ויחל [AND NOAH] BEGAN — (The word may be connected also with a root meaning “profane”) He profaned (degraded) himself, for he should have occupied himself first with planting something different (Genesis Rabbah 36:3).

‘ISH’ (A MAN) OF THE GROUND. Rashi explained it as “the master [owner or lord] of the ground. This is similar to the expression, ‘ish’ (the man) of Naomi,”²³⁹Ruth 1:3. [which means the master of Naomi]. But this is not so. ‘Ish’ Naomi is an expression of the marital state, just as: ‘ish ve’ishto’ (a man and his wife).²⁴⁰Above, 7:2. Others²⁴¹Found in R’dak’s Book of Roots. have said that it means “the outstanding one of the earth, and its leader,” and they brought proof from similar verses: Gideon the son of Joash, ‘ish’ (a man) of Israel,²⁴²Judges 7:14. [meaning a chief of Israel]; Both ye sons of ‘adam’ and ye son of ‘ish;’²⁴³Psalms 49:3. Translated: both low and high. Art thou not ‘ish’ (a man)? And who is like to thee in Israel?²⁴⁴I Samuel 26:15. And there are many other similar verses according to their opinion.
In my opinion, Gideon the son of Joash ‘ish’ of Israel,²⁴²Judges 7:14. refers to his genealogy, i.e., that he was an Israelite. Art thou not a man?²⁴⁴I Samuel 26:15. means that “there is no one like you in Israel.” Similarly, strengthen yourselves, and be men,²⁴⁵Ibid., 4:9. means that they should not be weak like women. Both ye sons of ‘adam’ and ye sons of ‘ish,’²⁴³Psalms 49:3. Translated: both low and high. [means “both ye low-born and] ye men of higher station.” However, a man of the ground is like the men of the city,²⁴⁶Genesis 19:4. since Noah lived all over the earth and never built a city or country to which he should relate himself. Similarly, a man of the field²⁴⁷Ibid., 25:27. means one who constantly stayed there. In the Mishnah we find:²⁴⁸Aboth, I, 4. “Yosei ben Yoezer a man of Tzreidah, and Yosei ben Yochanan a man of Jerusalem.”
[It may be that a man of the ground means] that he was determined to work the ground, to sow and to plant, because he found the earth had been laid waste, for whoever dedicates himself to a certain purpose is so called, [i.e., ish of that purpose]. The men of the city²⁴⁶Genesis 19:4. means those that dwell in it. The men of David²⁴⁹I Samuel 23:3. are his servants, and a man of G-d²⁵⁰Deuteronomy 33:1. is one who is dedicated to His service. And so the Rabbis have said in Bereshith Rabbah:²⁵¹36:6. “A man of the ground [is so called just] as the castle guard is called by the name of the castle.” And the Rabbis also said²⁵²Ibid., 36:5. that Noah had a passion for agriculture. Thus [the word ish is here used to signify] a relationship.
The meaning of the word vayachel (and he began) is that he commenced the planting of vineyards. The preceding men had planted single vines, but Noah began to plant many rows of vines, which together comprise a vineyard. On account of his desire for wine, he did not plant the vine singly as other trees; rather, he made a vineyard.

Noach began. Since his first undertaking was an unworthy one it led to disgraceful consequences, illustrating that a small flaw at the outset of an endeavor leads to a large one in the end.

ויחל נח איש האדמה, we had already pointed out in 5,29 that Noach was a farmer and excelled in this vocation. Now, after the deluge, he acquired additional expertise in combining different strains of grapes and making wine out of the grapes. Up until this time people had used grapes only as a fruit to eat, and had not learned how to make intoxicating wine. When the Torah writes ויחל ויטע, this means that he began by planting grapes and ended by making wine. The expression ויחל is usually associated with the first stage תחלה, in a process requiring several stages. Alternately, the word ויחל is used in the same sense as in Samuel I 14,35 החל לבנות מזבח, “it was the first altar which he (Saul) established” Or, the meaning of the word ויחל may be similar to Joshua 3,7 אחל גדלך, “I will establish your greatness.” and similar to Genesis 10,8 הוא החל להיות גבור, “he was the first to become a hero, a warrior.” Or, the word simply means “he began with this work of farming, as part of which he planted a vineyard.” The line may simply mean that Noach began to plant a vineyard, [in which case we gain the impression that this was his major concern at this time. Ed.] What leads to all these explanations is the repetition of two verbs in close succession ויחל ...ויטע, without the Torah telling us what Noach had done. We have such a construction in Genesis 28,10 ויצא יעקב מבאר שבע וילך חרנה, “Yaakov left Beer Shevah heading towards Charan,” where we are also forced to understand the second verb וילך as meaning ללכת, to go. This story has to be understood as portraying two separate subjects. First we have to remember that Canaan, Cham’s son and his offspring were a cursed tribe, cursed by Noach, that is. We observe throughout the Book of Genesis how careful our ancestors were not to intermarry with members of such a cursed part of mankind. Avraham not only went out of his way to forbid Eliezer to take a wife from such people for his son Yitzchok (Genesis 24,3) but Yitzchok and Rivkah both warned Yaakov against such liaisons (Genesis 28,1). The Torah introduces a story showing how Canaan was even worse than his father Cham, so that the Torah makes a point of calling Cham “the father of Canaan,” [although he was the youngest of his four sons. (10,6) G’d had foreseen already that the offspring of Canaan would be totally corrupt, depraved. This is why He had encouraged Noach to curse his own grandson. (compare our comment on verse 8 on the wording of G’d’s address to Noach) Seeing that Noach was a prophet, his curse came true. Another aspect of this story is to warn anyone drinking wine not to overindulge, as this will impair the functioning of his brain, that which separates him from the animals. Solomon in Proverbs 23,2 is extremely critical of people who drink to excess. Also the prophets, (Isaiah 5,22; 28,1, and Amos 6,6) are very outspoken about the detrimental effects of drinking too much intoxicating wine. If the first human being ever to drink wine, i.e. Noach, became so drunk that he was unaware that he had disrobed himself, this serves as a warning to all of his descendants to be very careful in the manner in which the treat such intoxicating drink.

איש האדמה, “a man of the soil.” According to Rashi the word איש in front of the word האדמה has to be understood like the word איש in Ruth 1,3 איש נעמי, where it means: “Naomi’s husband.” Noach became a “master farmer.” Nachmanides, on the other hand, writes that the expression איש נעמי, describes only a marital status as in איש ואשתו, “man and wife,” and that the meaning of the expression איש האדמה is comparable to אנשי העיר, “the townspeople,” i.e. the people who lived in the town. Noach, instead of becoming an urbanite, building towns as had Kayin, became a dweller on the land, a rurally oriented person. Similarly, when the Torah describes Esau as an איש שדה, the meaning is that he was at home in the outdoors, spent most of his time there, as opposed to his brother Yaakov. (Genesis 25,27) Yet another meaning of the expression איש האדמה would interpret the word איש in the sense of “master of,” “in charge of.” The word is used in that sense with Gideon, who is described by the prophet Samuel as גדעון בן יואש איש ישראל, “Gideon, son of Yoash, a leader, head, of the people of Israel.” (Judges 7,14).

He made himself profane [חולין]. Otherwise, why does it say ויחל? It should simply say, “He planted a vineyard.” (Kitzur Mizrachi)

(20-21) כרם, vielleicht verwandt mit גרם, Stufe, גרם המעלות, von den Reihen der Reben sich terrassenförmig erheben. — יין rad. יין möglich (wie קין mit :übervorteilt werden, im Hiphil: übervorteilen, auch :ינה .verwandt ינה mit (קנה mit Worten wehe tun. Zunächst also: sich im Verkehr mehr als ihm zukommt geben lassen, jemandem das Seinige ablisten, abpressen. Wir rauben nicht, sondern: setzen den Andern in die Lage, dass er uns von dem Seinigen das hergebe, was er eigentlich behalten sollte. Es ist nun sehr möglich, dass der Wein deshalb יין heißt, weil er das der Beere abgepresste Eigentum ist. Vergleiche הירוש, das doch unbestritten von ירש: Jemanden aus seinem Besitze drängen, stammt. Zuerst ist der Saft תירוש, einfach aus der Beere gepresst. Wird dies gewaltsam Genommene nun noch allerhand Misshandlungen, Kränkungen und Trübungen ausgesetzt, damit es uns seine innerste Kraft zum Genuss herauskehre, so ist dies: שכר — יין verwandt mit שיר .שגר ,שקר ,שיר ist der begeisterte Ausdruck des geistig Geschauten, des Wahren, aber nicht, oder noch nicht in konkreter Wirklichkeit Vorhandenen. das שיר ;singt das unsichtbare Göttliche in den Ereignissen der Gegenwart שירה in der Gegenwart noch nicht sichtbare Künftige. Beides spricht das für das sinnliche Auge nicht Vorhandene aus, obgleich es wahr ist, wahrer und wirklicher vielleicht als das, was das sinnliche Auge für wahr und wirklich erkennt. — שכר: der Rausch, der Zustand, in welchem die Phantasie sich eine Wirklichkeit bildet, der in Wahrheit nichts entspricht. שקר: die vollendete Lüge, die keinen Rausch hat, sondern mit Bewusstsein das Falsche für das Wahre ausgibt. — Was alle drei geistig sind, ein Produzieren von Innen heraus, das ist שגר leiblich: die tierische Geburt.

איש האדמה, a man to whom (and to his children) the earth had been given after the deluge, after the curse that had rested upon it had been removed.

איש האדמה A MAN OF THE GROUND — The master (owner, lord) of the ground; similar to Ruth 1:3 איש נעמי “The husband (lord) of Naomi”.

As in “Naomi’s master.” We cannot say it means Naomi’s husband, because a husband does not belong to his wife in the way a wife belongs to her husband. We do not say איש אשה (a man belonging to a wife) like we say אשת איש (a woman belonging to a husband). The construct form, אשת איש, indicates “belonging to.” (Kitzur Mizrachi)

גלה .ויתגל: aufdecken und zugleich auswandern, und zwar unfreiwillig ins Exil. Es dürfte diese verwandtschaftliche Erscheinung dasjenige bestätigen, was wir früher über עיר und כפר geäußert. רפכ: Dorf, weil es schützt und deckt; עיר: Stadt, weil sie in noch näherer Beziehung gleichsam עור, Haut, dem Menschen die organische Hülle für seine geistige Entwickelung gewährt. Während das Dorf nur schützt, das eigentliche Leben sich aber außerhalb desselben entfaltet, umfasst die Stadt das ganze Leben, umschließt die Einwohnerschaft wie die Haut. Wer auswandern muss und heimatlos wird, der wird entblößt, verliert Schutz und Schirm, und denjenigen berechtigten Raum, in welchem alle Verhältnisse von ihm zu seiner Entwickelung in Anspruch genommen werden können, er geht eben bloß "hautlos" in die Fremde. So liegt in diesem Worte die ganze Innigkeit und das Schmerzgefühl dessen, was die Heimat dem Juden ist. Nicht umsonst wird der גר so oft und warm dem Mitleid empfohlen. Verwandt mit -g ewaltsam bloß machen, abscheeren, den Schutz der Haut, die Haare ab :גלח ist גלה nehmen. גלע ist gleichfalls entblößen. — אהל: Zelt, von הלל mit dem vorgesetzten א. (Vergl. אבר ,אכל usw.) הלל: strahlen, Kräfte von einem Punkte aus nach allen Seiten ausströmen lassen. Wenn dieses zunächst nur dem Mittelpunkt zu Gute kommt, dann bildet sich אהל, ein Kreis, in welchem ein Individuum alle seine Kräfte um sich sammelt, eigentlich: Kraftbereich, Vermögensbereich: Zelt. An diese Bedeutung dürfte hier um so mehr zu erinnern sein, da es בתוך אהלה, nicht באהלה heißt. באהל : allgemein im Zelte. בתוך האהל: in der Mitte, in dem Innern des Zeltes. — תָוֶך: die Mitte, in eigentümlicher Weise mit דבק und דפק verwandt. דבק: sich ganz nahe an etwas anschließen. דפק: diese Berührung noch eindringlicher, so dass der berührte Gegenstand durch den Berührenden getrieben wird. Dem jüdischen Gedanken ist die Mitte derjenige Punkt, in welchem man dem Gegenstand am nächsten kommt. Er schaut den Gegenstand immer aus seiner Mitte an (vergl. קֶרֶב das Innere und :nahe), also dass der Prophetenblick ihn auch aus der Mitte misst. Er spricht קרוב Ein Gegenstand ist eine Elle lang und breit, wenn er nach unserem Ausdruck zwei Quadratellen misst. Ihm ist der Gegenstand in seinem Mittelpunkt vorhanden und erstreckt sich nach jeder Seite hin eine Elle. (Siehe Jecheskeels Altarmessung 43, 16, 17.)

ויטע כרם, “he planted a vineyard.” According to Rashi, Noach had taken branches of the fig tree and the grapevine with him into the ark. (based on B’reshit Rabbah 36,3) These plants are especially sensitive to water and need protecting more than other trees. Alternate interpretation: both of these seeds need especial attention in order to be planted successfully.

ויטע כרם AND HE PLANTED A VINEYARD — When he went into the Ark he had taken with him vine-branches and shoots of fig trees (Genesis Rabbah 36:3).

Vine branches and fig shoots. You might ask: How does Rashi know he brought with him fig shoots? Granted that he brought vine branches, for it says ויטע כרם, and נטיעה denotes planting branches. For when seeds are used, it is not called נטיעה, [rather זריעה]. But how does Rashi know about fig shoots? R. Isserel answers in his commentary: Since Noach “should have first been occupied with another נטיעה,” as learned from ויחל, he must have had some other branch to plant! Although we do not know which other species he had, we do know that until this point, the Torah has mentioned no species of trees other than figs. For it is written in Parshas Bereishis (3:7): “They sewed together fig leaves.” Thus we may infer that Noach had fig shoots. But it seems to me [that Rashi knew Noach had fig shoots because] Noach’s son Cham castrated him in order that Noach should not have a fourth son (see Rashi 9:25). But how did Cham know he wanted to have another son? Because he planted trees whose fruit bring physical desire. And there is no fruit that brings desire like figs. For it is written in Sanhedrin 70b that the tree from which Adam was a fig tree, as it says, “They sewed together fig leaves, etc.” They set themselves aright with what they had sinned. And the fig tree brought upon Adam additional physical desire, for it says (4:25), “Adam knew his wife again.” And Rashi explains: “His desire for her was greater than before.” This explains why Rashi said that Noach brought vine branches and fig shoots into the ark. The Re’m answers differently, citing R. Yaakov of Orleans: [Noach brought these species] because vines and figs are more easily damaged by water. Thus Noach chose to bring them into the ark over other trees, and therefore he needed to bring in the actual branches, [not just the seeds].

Auf האדמה steht ein אתנה; es heißt ferner nicht איש אדמה, das allenfalls ein Landmann heißen könnte, wie איש שדה ein Waidmann, obgleich der Ausdruck sonst nicht vorkommt, sondern איש האדמה. Es kann somit nicht heißen: Noa, der Landmann, pflanzte den ersten Weinberg. Wir haben vielmehr zwei Sätze vor uns: ויחל נח איש האדמה und ויטע כרם. Vergegenwärtigen wir uns, dass Noa den Untergang der Erde und des Menschengeschlechts erlebt, und die Erde ihm jetzt öde und wüst da lag, so begreifen wir den Ausdruck: er war der Mann und Herr des Erdbodens, ihm war er anvertraut; deshalb: Nachdem so lange die Zerstörung auf Erden gewütet hatte, "fing Noa an, איש האדמה zu sein", sich als solchen zu betätigen, und es gelang ihm, sogar das edelste Gewächs wieder in alter Weise zu pflanzen. Er sah daran, dass der alte Segen der Fruchtbarkeit nicht geschwunden. Das Dokument ist ihm die wiedergewonnene erste Traube, der wiedergewonnene erste Wein! Wollen wir uns da wundern, dass der erste Wein aus der so hart geprüften Erde ihn mit Entzücken erfüllte, und möchten wir nicht glauben, dass in solchem Entzücken, wo man schon halb durch den Gedanken trunken ist, nicht eben viel dazu gehörte, durch den Trunk berauscht zu werden? — Auch auf וישכר steht בתוך אהל ;אתנה, in dem eigentlichen Innern seines Zeltes hatte er den Wein nicht getrunken; ויתגל בתוך אהלה, als er fühlte, dass er ihm zu Kopfe stieg, flüchtete er sich in das Innerste seines Zeltes, wo er hoffen durfte, nicht gesehen zu werden. Ja, die Weisen bemerken, es sei אהלה geschrieben, also sogar das Frauengemach, wo er gewiss hoffen durfte, dem Blick seiner Söhne entzogen zu bleiben, die den Vater nicht berauscht sehen sollten.