הֶחָמָ֥ס ׀ קָ֖ם לְמַטֵּה־רֶ֑שַׁע לֹא־מֵהֶ֞ם וְלֹ֧א מֵהֲמוֹנָ֛ם וְלֹ֥א מֶהֱמֵהֶ֖ם וְלֹא־נֹ֥הַּ בָּהֶֽם׃
Ang karahasan ay bumangon bilang pamalo ng kasamaan; walang anumang matitira sa kanila, ni sa kanilang karamihan, ni sa kanilang kaguluhan, at walang sinuman sa kanila ang may pananabik.
Midrash Tanchuma
A question. An Israelite is forbidden to steal from a fellow human being. No punishment for the performance of any prohibited act mentioned in the Torah is harsher than that administered for theft. R. Eliezer declared: The generation of the flood was guilty of every sin mentioned in the Torah, but only when they committed theft was it decreed that their memory should be obliterated in the floodwaters, as it is said: For the earth is filled with violence through them, and behold, I will destroy them with the earth (Gen. 6:13), and elsewhere it is written: Violence is risen up into a rod of wickedness; not one of them shall remain (Ezek. 7:11). R. Eliezer held: This verse teaches that Violence arose and stood upright, like a rod before God, and said to Him: Master of the Universe, Nought cometh from them, nor from their tumult, nor from their turmoil, neither is there eminence among them (ibid.).8Even violence could not tolerate the sin of theft.
Ein Yaakov (Glick Edition)
(Ib. 6, 12) For all flesh has corrupted his way upon the earth. R. Jochanan said: "Infer from this that cattle, beast and men had intercourse with each other." R. Aba b. Cahana said: "All of them returned to their kind, except the bird Thushl'imi." (Ib ib. 13) The end of all the flesh is come before Me. R. Jochanan said: "Come and see how severe is the force of robbery, for although the generation of the flood had committed all kinds of crimes, nevertheless their evil decree was not sealed until they stretched out their hand to commit robbery, as it is said (Ib.) For all the earth is filled with violence through them, and I will destroy them with the earth, and it is also written (Eze. 7, 11) Violence is risen up into a rod of wickedness; nought cometh from them, nor from their turmoil, neither is there eminency then; and there shall be no lamenting for them." R. Elazar said: "Infer from the last passage, that the violence has raised itself as a cane and placed itself before the Lord, saying, 'Sovereign of the Universe, nothing shall be left of them, etc'." At the college of R. Ishmael, it was taught: "Also Noah was included in that evil decree, but he found favor in the eyes of the Lord, as it is said (Gen. 6, 7) For it repenteth Me that I have made them. But Noah found grace in the eyes of the Lord." (Ib. ib. 6) And it repenteth the Lord that he had made man on the earth. When R. Dimi came from Palestine, he said: "The Holy One, praised be He! said, 'I have done well that I prepared for them graves in the earth'." Where is the inference? It is written here, Vayinachem (and the Lord bethought himself), and it is also written (Ib. 50) Vayinochem (And he comforted them). According to others, He said, "I have not done well that I prepared for them graves in the earth, [because they might have repented]. It is written here Vayinachem, and it is written there (Ex. 32, 14) Vayinachem (And the Lord repented) of the evil which He said He would do unto His people.
Bereshit Rabbah
“God said to Noah: The end of all flesh has come before Me, as the earth is filled with injustice because of them and, behold, I am destroying them with the earth” (Genesis 6:13).
“God said to Noah: The end of all flesh [has come before Me, as the earth is filled with injustice…]” – “Injustice rises up into a rod of wickedness” (Ezekiel 7:11). Does injustice indeed rise up?1“Rise up” implies success and triumph. But in fact, evil never triumphs in the end. That is a rhetorical question. God forbid; it does not rise up. But if it does rise up, it will be to act as a rod of wickedness, to bring culpability against the wicked.2Injustice does not “rise up” in the sense of success, but in the sense of serving as a tool of punishment. That is what is meant by “into a rod of wickedness.” “Not among them3None will be spared from among them. and not among their multitudes [mehamonam] and not among anything of theirs [mehemehem]” (Ezekiel 7:11) – not from them, nor from their wealth [mamonam], nor from their offspring [timhatehon]. “And there is no mourning [noa] among them” (Ezekiel 7:11) – no person experienced any satisfaction [naḥat]4Noa, ending in heh, is interpreted as if it were written noaḥ, ending in ḥet, meaning relief or satisfaction. from them, and neither did the Holy One blessed be He experience any satisfaction [naḥat] from them.
“And there is no noa among them” – this is as Rabbi Abba bar Kahana said: “As I regret that I made them. And Noah…” (Genesis 6:7–8)5This is interpreted to mean that God included Noah among those who deserved punishment. The Midrash is expounding noa as if it were a reference to Noah. –even Noah, who remained from among them,6“Noa among them” means: Noah, who was the only survivor among them. it is not that he was worthy, but rather that he found favor [before God, as it is written:] “But Noah found favor in the eyes of the Lord” (Genesis 6:8). And because they were steeped in licentiousness, they were obliterated from the world.
“God said to Noah: The end of all flesh [has come before Me, as the earth is filled with injustice…]” – “Injustice rises up into a rod of wickedness” (Ezekiel 7:11). Does injustice indeed rise up?1“Rise up” implies success and triumph. But in fact, evil never triumphs in the end. That is a rhetorical question. God forbid; it does not rise up. But if it does rise up, it will be to act as a rod of wickedness, to bring culpability against the wicked.2Injustice does not “rise up” in the sense of success, but in the sense of serving as a tool of punishment. That is what is meant by “into a rod of wickedness.” “Not among them3None will be spared from among them. and not among their multitudes [mehamonam] and not among anything of theirs [mehemehem]” (Ezekiel 7:11) – not from them, nor from their wealth [mamonam], nor from their offspring [timhatehon]. “And there is no mourning [noa] among them” (Ezekiel 7:11) – no person experienced any satisfaction [naḥat]4Noa, ending in heh, is interpreted as if it were written noaḥ, ending in ḥet, meaning relief or satisfaction. from them, and neither did the Holy One blessed be He experience any satisfaction [naḥat] from them.
“And there is no noa among them” – this is as Rabbi Abba bar Kahana said: “As I regret that I made them. And Noah…” (Genesis 6:7–8)5This is interpreted to mean that God included Noah among those who deserved punishment. The Midrash is expounding noa as if it were a reference to Noah. –even Noah, who remained from among them,6“Noa among them” means: Noah, who was the only survivor among them. it is not that he was worthy, but rather that he found favor [before God, as it is written:] “But Noah found favor in the eyes of the Lord” (Genesis 6:8). And because they were steeped in licentiousness, they were obliterated from the world.