NOAH--THE BIRTH OF NOAH--THE PUNISHMENT OF THE FALLEN ANGELS--THE GENERATION OF THE DELUGE--THE HOLY BOOK--THE INMATES OF THE ARK--THE FLOOD--NOAH LEAVES THE ARK--THE CURSE OF DRUNKENNESS--NOAH'S DESCENDANTS SPREAD ABROAD--THE DEPRAVITY OF MANKIND--NIMROD--THE TOWER OF BABEL
Methuselah took a wife for his son Lamech, and she bore him a man child. The body of the babe was white as snow and red as a blooming rose, and the hair of his head and his long locks were white as wool, and his eyes like the rays of the sun. When he opened his eyes, he lighted up the whole house, like the sun, and the whole house was very full of light. And when he was taken from the hand of the midwife, he opened his mouth and praised the Lord of righteousness. His father Lamech was afraid of him, and fled, and came to his own father Methuselah. And he said to him: "I have begotten a strange son; he is not like a human being, but resembles the children of the angels of heaven, and his nature is different, and he is not like us, and his eyes are as the rays of the sun, and his countenance is glorious. And it seems to me that he is not sprung from me, but from the angels, and I fear that in his days a wonder may be wrought on the earth. And now, my father, I am here to petition thee and implore thee, that thou mayest go to Enoch, our father, and learn from him the truth, for his dwelling place is among the angels."
And when Methuselah heard the words of his son, he went to Enoch, to the ends of the earth, and he cried aloud, and Enoch heard his voice, and appeared before him, and asked him the reason of his coming. Methuselah told him the cause of his anxiety, and requested him to make the truth known to him. Enoch answered, and said: "The Lord will do a new thing in the earth. There will come a great destruction on the earth, and a deluge for one year. This son who is born unto thee will be left on the earth, and his three children will be saved with him, when all mankind that are on the earth shall die. And there will be a great punishment on the earth, and the earth will be cleansed from all impurity. And now make known to thy son Lamech that he who was born is in truth his son, and call his name Noah, for he will be left to you, and he and his children will be saved from the destruction which will come upon the earth." When Methuselah had heard the words of his father, who showed him all the secret things, he returned home, and he called the child Noah, for he would cause the earth to rejoice in compensation for all destruction.
By the name Noah he was called only by his grandfather Methuselah; his father and all others called him Menahem. His generation was addicted to sorcery, and Methuselah apprehended that his grandson might be bewitched if his true name were known, wherefore he kept it a secret. Menahem, Comforter, suited him as well as Noah; it indicated that he would be a consoler, if but the evil-doers of his time would repent of their misdeeds. At his very birth it was felt that he would bring consolation and deliverance. When the Lord said to Adam, "Cursed is the ground for thy sake," he asked, "For how long a time?" and the answer made by God was, "Until a man child shall be born whose conformation is such that the rite of circumcision need not be practiced upon him." This was fulfilled in Noah, he was circumcised from his mother's womb.
Noah had scarcely come into the world when a marked change was noticeable. Since the curse brought upon the earth by the sin of Adam, it happened that wheat being sown, yet oats would sprout and grow. This ceased with the appearance of Noah: the earth bore the products planted in it. And it was Noah who, when he was grown to manhood, invented the plough, the scythe, the hoe, and other implements for cultivating the ground. Before him men had worked the land with their bare hands.
There was another token to indicate that the child born unto Lamech was appointed for an extraordinary destiny. When God created Adam, He gave him dominion over all things: the cow obeyed the ploughman, and the furrow was willing to be drawn. But after the fall of Adam all things rebelled against him: the cow refused obedience to the ploughman, and also the furrow was refractory. Noah was born, and all returned to its state preceding the fall of man.
Before the birth of Noah, the sea was in the habit of transgressing its bounds twice daily, morning and evening, and flooding the land up to the graves. After his birth it kept within its confines. And the famine that afflicted the world in the time of Lamech, the second of the ten great famines appointed to come upon it, ceased its ravages with the birth of Noah.
Grown to manhood, Noah followed in the ways of his grandfather Methuselah, while all other men of the time rose up against this pious king. So far from observing his precepts, they pursued the evil inclination of their hearts, and perpetrated all sorts of abominable deeds. Chiefly the fallen angels and their giant posterity caused the depravity of mankind. The blood spilled by the giants cried unto heaven from the ground, and the four archangels accused the fallen angels and their sons before God, whereupon He gave the following orders to them: Uriel was sent to Noah to announce to him that the earth would be destroyed by a flood, and to teach him how to save his own life. Raphael was told to put the fallen angel Azazel into chains, cast him into a pit of sharp and pointed stones in the desert Dudael, and cover him with darkness, and so was he to remain until the great day of judgment, when he would be thrown into the fiery pit of hell, and the earth would be healed of the corruption he had contrived upon it. Gabriel was charged to proceed against the bastards and the reprobates, the sons of the angels begotten with the daughters of men, and plunge them into deadly conflicts with one another. Shemhazai's ilk were handed over to Michael, who first caused them to witness the death of their children in their bloody combat with each other, and then he bound them and pinned them under the hills of the earth, where they will remain for seventy generations, until the day of judgment, to be carried thence to the fiery pit of hell.
The fall of Azazel and Shemhazai came about in this way. When the generation of the deluge began to practice idolatry, God was deeply grieved. The two angels Shemhazai and Azazel arose, and said: "O Lord of the world! It has happened, that which we foretold at the creation of the world and of man, saying, 'What is man, that Thou art mindful of him?' " And God said, "And what will become of the world now without man?" Whereupon the angels: "We will occupy ourselves with it." Then said God: "I am well aware of it, and I know that if you inhabit the earth, the evil inclination will overpower you, and you will be more iniquitous than ever men." The angels pleaded, "Grant us but permission to dwell among men, and Thou shalt see how we will sanctify Thy Name." God yielded to their wish, saying, "Descend and sojourn among men!"
When the angels came to earth, and beheld the daughters of men in all their grace and beauty, they could not restrain their passion. Shemhazai saw a maiden named Istehar, and he lost his heart to her. She promised to surrender herself to him, if first he taught her the Ineffable Name, by means of which he raised himself to heaven. He assented to her condition. But once she knew it, she pronounced the Name, and herself ascended to heaven, without fulfilling her promise to the angel. God said, "Because she kept herself aloof from sin, we will place her among the seven stars, that men may never forget her," and she was put in the constellation of the Pleiades.
Shemhazai and Azazel, however, were not deterred from entering into alliances with the daughters of men, and to the first two sons were born. Azazel began to devise the finery and the ornaments by means of which women allure men. Thereupon God sent Metatron to tell Shemhazai that He had resolved to destroy the world and bring on a deluge. The fallen angel began to weep and grieve over the fate of the world and the fate of his two sons. If the world went under, what would they have to eat, they who needed daily a thousand camels, a thousand horses, and a thousand steers?
These two sons of Shemhazai, Hiwwa and Hiyya by name, dreamed dreams. The one saw a great stone which covered the earth, and the earth was marked all over with lines upon lines of writing. An angel came, and with a knife obliterated all the lines, leaving but four letters upon the stone. The other son saw a large pleasure grove planted with all sorts of trees. But angels approached bearing axes, and they felled the trees, sparing a single one with three of its branches.
When Hiwwa and Hiyya awoke, they repaired to their father, who interpreted the dreams for them, saying, "God will bring a deluge, and none will escape with his life, excepting only Noah and his sons." When they heard this, the two began to cry and scream, but their father consoled them: "Soft, soft! Do not grieve. As often as men cut or haul stones, or launch vessels, they shall invoke your names, Hiwwa! Hiyya!" This prophecy soothed them.
Shemhazai then did penance. He suspended himself between heaven and earth, and in this position of a penitent sinner he hangs to this day. But Azazel persisted obdurately in his sin of leading mankind astray by means of sensual allurements. For this reason two he-goats were sacrificed in the Temple on the Day of Atonement, the one for God, that He pardon the sins of Israel, the other for Azazel, that he bear the sins of Israel.
Unlike Istehar, the pious maiden, Naamah, the lovely sister of Tubal-cain, led the angels astray with her beauty, and from her union with Shamdon sprang the devil Asmodeus. She was as shameless as all the other descendants of Cain, and as prone to bestial indulgences. Cainite women and Cainite men alike were in the habit of walking abroad naked, and they gave themselves up to every conceivable manner of lewd practices. Of such were the women whose beauty and sensual charms tempted the angels from the path of virtue. The angels, on the other hand, no sooner had they rebelled against God and descended to earth than they lost their transcendental qualities, and were invested with sublunary bodies, so that a union with the daughters of men became possible. The offspring of these alliances between the angels and the Cainite women were the giants, known for their strength and their sinfulness; as their very name, the Emim, indicates, they inspired fear. They have many other names. Sometimes they go by the name Rephaim, because one glance at them made one's heart grow weak; or by the name Gibborim, simply giants, because their size was so enormous that their thigh measured eighteen ells; or by the name Zamzummim, because they were great masters in war; or by the name Anakim, because they touched the sun with their neck; or by the name Ivvim, because, like the snake, they could judge of the qualities of the soil; or finally, by the name Nephilim, because, bringing the world to its fall, they themselves fell.
While the descendants of Cain resembled their father in his sinfulness and depravity, the descendants of Seth led a pious, well-regulated life, and the difference between the conduct of the two stocks was reflected in their habitations. The family of Seth was settled upon the mountains in the vicinity of Paradise, while the family of Cain resided in the field of Damascus, the spot whereon Abel was slain by Cain.
Unfortunately, at the time of Methuselah, following the death of Adam, the family of Seth became corrupted after the manner of the Cainites. The two strains united with each other to execute all kinds of iniquitous deeds. The result of the marriages between them were the Nephilim, whose sins brought the deluge upon the world. In their arrogance they claimed the same pedigree as the posterity of Seth, and they compared themselves with princes and men of noble descent.
The wantonness of this generation was in a measure due to the ideal conditions under which mankind lived before the flood. They knew neither toil nor care, and as a consequence of their extraordinary prosperity they grew insolent. In their arrogance they rose up against God. A single sowing bore a harvest sufficient for the needs of forty years, and by means of magic arts they could compel the very sun and moon to stand ready to do their service. The raising of children gave them no trouble. They were born after a few days' pregnancy, and immediately after birth they could walk and talk; they themselves aided the mother in severing the navel string. Not even demons could do them harm. Once a new-born babe, running to fetch a light whereby his mother might cut the navel string, met the chief of the demons, and a combat ensued between the two. Suddenly the crowing of a cock was heard, and the demon made off, crying out to the child, "Go and report unto thy mother, if it had not been for the crowing of the cock, I had killed thee!" Whereupon the child retorted, "Go and report unto thy mother, if it had not been for my uncut navel string, I had killed thee!"
It was their care-free life that gave them space and leisure for their infamies. For a time God, in His long-suffering kindness, passed by the iniquities of men, but His forbearance ceased when once they began to lead unchaste lives, for "God is patient with all sins save only an immoral life."
The other sin that hastened the end of the iniquitous generation was their rapacity. So cunningly were their depredations planned that the law could not touch them. If a countryman brought a basket of vegetables to market, they would edge up to it, one after the other, and abstract a bit, each in itself of petty value, but in a little while the dealer would have none left to sell.
Even after God had resolved upon the destruction of the sinners, He still permitted His mercy to prevail, in that He sent Noah unto them, who exhorted them for one hundred and twenty years to amend their ways, always holding the flood over them as a threat. As for them, they but derided him. When they saw him occupying himself with the building of the ark, they asked, "Wherefore this ark?"
Noah: "God will bring a flood upon you."
The sinners: "What sort of flood? If He sends a fire flood, against that we know how to protect ourselves. If it is a flood of waters, then, if the waters bubble up from the earth, we will cover them with iron rods, and if they descend from above, we know a remedy against that, too."
Noah: "The waters will ooze out from under your feet, and you will not be able to ward them off."
Partly they persisted in their obduracy of heart because Noah had made known to them that the flood would not descend so long as the pious Methuselah sojourned among them. The period of one hundred and twenty years which God had appointed as the term of their probation having expired, Methuselah died, but out of regard for the memory of this pious man God gave them another week's respite, the week of mourning for him. During this time of grace, the laws of nature were suspended, the sun rose in the west and set in the east. To the sinners God gave the dainties that await man in the future world, for the purpose of showing them what they were forfeiting. But all this proved unavailing, and, Methuselah and the other pious men of the generation having departed this life, God brought the deluge upon the earth.
Great wisdom was needed for building the ark, which was to have space for all beings on earth, even the spirits. Only the fishes did not have to be provided for. Noah acquired the necessary wisdom from the book given to Adam by the angel Raziel, in which all celestial and all earthly knowledge is recorded.
While the first human pair were still in Paradise, it once happened that Samael, accompanied by a lad, approached Eve and requested her to keep a watchful eye upon his little son until he should return. Eve gave him the promise. When Adam came back from a walk in Paradise, he found a howling, screaming child with Eve, who, in reply to his question, told him it was Samael's. Adam was annoyed, and his annoyance grew as the boy cried and screamed more and more violently. In his vexation he dealt the little one a blow that killed him. But the corpse did not cease to wail and weep, nor did it cease when Adam cut it up into bits. To rid himself of the plague, Adam cooked the remains, and he and Eve ate them. Scarcely had they finished, when Samael appeared and demanded his son. The two malefactors tried to deny everything; they pretended they had no knowledge of his son. But Samael said to them: "What! You dare tell lies, and God in times to come will give Israel the Torah in which it is said, 'Keep thee far from a false word'?"
While they were speaking thus, suddenly the voice of the slain lad was heard proceeding from the heart of Adam and Eve, and it addressed these words to Samael: "Go hence! I have penetrated to the heart of Adam and the heart of Eve, and never again shall I quit their hearts, nor the hearts of their children, or their children's children, unto the end of all generations."
Samael departed, but Adam was sore grieved, and he put on sackcloth and ashes, and he fasted many, many days, until God appeared unto him, and said: "My son, have no fear of Samael. I will give thee a remedy that will help thee against him, for it was at My instance that he went to thee." Adam asked, "And what is this remedy?" God: "The Torah." Adam: "And where is the Torah?" God then gave him the book of the angel Raziel, which he studied day and night. After some time had passed, the angels visited Adam, and, envious of the wisdom he had drawn from the book, they sought to destroy him cunningly by calling him a god and prostrating themselves before him, in spite of his remonstrance, "Do not prostrate yourselves before me, but magnify the Lord with me, and let us exalt His Name together." However, the envy of the angels was so great that they stole the book God had given Adam from him, and threw it in the sea. Adam searched for it everywhere in vain, and the loss distressed him sorely. Again he fasted many days, until God appeared unto him, and said: "Fear not! I will give the book back to thee," and He called Rahab, the Angel of the Sea, and ordered him to recover the book from the sea and restore it to Adam. And so he did.
Upon the death of Adam, the holy book disappeared, but later the cave in which it was hidden was revealed to Enoch in a dream. It was from this book that Enoch drew his knowledge of nature, of the earth and of the heavens, and he became so wise through it that his wisdom exceeded the wisdom of Adam. Once he had committed it to memory, Enoch hid the book again.
Now, when God resolved upon bringing the flood on the earth, He sent the archangel Raphael to Noah, as the bearer of the following message: "I give thee herewith the holy book, that all the secrets and mysteries written therein may be made manifest unto thee, and that thou mayest know how to fulfil its injunction in holiness, purity, modesty, and humbleness. Thou wilt learn from it how to build an ark of the wood of the gopher tree, wherein thou, and thy sons, and thy wife shall find protection."
Noah took the book, and when he studied it, the holy spirit came upon him, and he knew all things needful for the building of the ark and the gathering together of the animals. The book, which was made of sapphires, he took with him into the ark, having first enclosed it in a golden casket. All the time he spent in the ark it served him as a time-piece, to distinguish night from day. Before his death, he entrusted it to Shem, and he in turn to Abraham. From Abraham it descended through Jacob, Levi, Moses, and Joshua to Solomon, who learnt all his wisdom from it, and his skill in the healing art, and also his mastery over the demons.
The ark was completed according to the instructions laid down in the Book of Raziel. Noah's next task was gathering in the animals. No less than thirty-two species of birds and three hundred and sixty-five of reptiles he had to take along with him. But God ordered the animals to repair to the ark, and they trooped thither, and Noah did not have to do so much as stretch out a finger. Indeed, more appeared than were required to come, and God instructed him to sit at the door of the ark and note which of the animals lay down as they reached the entrance and which stood. The former belonged in the ark, but not the latter. Taking up his post as he had been commanded, Noah observed a lioness with her two cubs. All three beasts crouched. But the two young ones began to struggle with the mother, and she arose and stood up next to them. Then Noah led the two cubs into the ark. The wild beasts, and the cattle, and the birds which were not accepted remained standing about the ark all of seven days, for the assembling of the animals happened one week before the flood began to descend. On the day whereon they came to the ark, the sun was darkened, and the foundations of the earth trembled, and lightning flashed, and the thunder boomed, as never before. And yet the sinners remained impenitent. In naught did they change their wicked doings during those last seven days.
When finally the flood broke loose, seven hundred thousand of the children of men gathered around the ark, and implored Noah to grant them protection. With a loud voice he replied, and said: "Are ye not those who were rebellious toward God, saying, 'There is no God'? Therefore He has brought ruin upon you, to annihilate you and destroy you from the face of the earth. Have I not been prophesying this unto you these hundred and twenty years, and you would not give heed unto the voice of God? Yet now you desire to be kept alive!" Then the sinners cried out: "So be it! We all are ready now to turn back to God, if only thou wilt open the door of thy ark to receive us, that we may live and not die." Noah made answer, and said: "That ye do now, when your need presses hard upon you. Why did you not turn to God during all the hundred and twenty years which the Lord appointed unto you as the term of repentance? Now do ye come, and ye speak thus, because distress besets your lives. Therefore God will not hearken unto you and give you ear; naught will you accomplish!"
The crowd of sinners tried to take the entrance to the ark by storm, but the wild beasts keeping watch around the ark set upon them, and many were slain, while the rest escaped, only to meet death in the waters of the flood. The water alone could not have made an end of them, for they were giants in stature and strength. When Noah threatened them with the scourge of God, they would make reply: "If the waters of the flood come from above, they will never reach up to our necks; and if they come from below, the soles of our feet are large enough to dam up the springs." But God bade each drop pass through Gehenna before it fell to earth, and the hot rain scalded the skin of the sinners. The punishment that overtook them was befitting their crime. As their sensual desires had made them hot, and inflamed them to immoral excesses, so they were chastised by means of heated water.
Not even in the hour of the death struggle could the sinners suppress their vile instincts. When the water began to stream up out of the springs, they threw their little children into them, to choke the flood.
It was by the grace of God, not on account of his merits, that Noah found shelter in the ark before the overwhelming force of the waters. Although he was better than his contemporaries, he was yet not worthy of having wonders done for his sake. He had so little faith that he did not enter the ark until the waters had risen to his knees. With him his pious wife Naamah, the daughter of Enosh, escaped the peril, and his three sons, and the wives of his three sons."
Noah had not married until he was four hundred and ninety-eight years old. Then the Lord had bidden him to take a wife unto himself. He had not desired to bring children into the world, seeing that they would all have to perish in the flood, and he had only three sons, born unto him shortly before the deluge came. God had given him so small a number of offspring that he might be spared the necessity of building the ark on an overlarge scale in case they turned out to be pious. And if not, if they, too, were depraved like the rest of their generation, sorrow over their destruction would but be increased in proportion to their number.
As Noah and his family were the only ones not to have a share in the corruptness of the age, so the animals received into the ark were such as had led a natural life. For the animals of the time were as immoral as the men: the dog united with the wolf, the cock with the pea-fowl, and many others paid no heed to sexual purity. Those that were saved were such as had kept themselves untainted.
Before the flood the number of unclean animals had been greater than the number of the clean. Afterward the ratio was reversed, because while seven pairs of clean animals were preserved in the ark, but two pairs of the unclean were preserved.
One animal, the reem, Noah could not take into the ark. On account of its huge size it could not find room therein. Noah therefore tied it to the ark, and it ran on behind. Also, he could not make space for the giant Og, the king of Bashan. He sat on top of the ark securely, and in this way escaped the flood of waters. Noah doled out his food to him daily, through a hole, because Og had promised that he and his descendants would serve him as slaves in perpetuity.
Two creatures of a most peculiar kind also found refuge in the ark. Among the beings that came to Noah there was Falsehood asking for shelter. He was denied admission, because he had no companion, and Noah was taking in the animals only by pairs. Falsehood went off to seek a partner, and he met Misfortune, whom he associated with himself on the condition that she might appropriate what Falsehood earned. The pair were then accepted in the ark. When they left it, Falsehood noticed that whatever he gathered together disappeared at once, and he betook himself to his companion to seek an explanation, which she gave him in the following words, "Did we not agree to the condition that I might take what you earn?" and Falsehood had to depart empty-handed."
The assembling of the animals in the ark was but the smaller part of the task imposed upon Noah. His chief difficulty was to provide food for a year and accommodations for them. Long afterward Shem, the son of Noah, related to Eliezer, the servant of Abraham, the tale of their experiences with the animals in the ark. This is what he said: "We had sore troubles in the ark. The day animals had to be fed by day, and the night animals by night. My father knew not what food to give to the little zikta. Once he cut a pomegranate in half, and a worm dropped out of the fruit, and was devoured by the zikta. Thenceforth my father would knead bran, and let it stand until it bred worms, which were fed to the animal. The lion suffered with a fever all the time, and therefore he did not annoy the others, because he did not relish dry food. The animal urshana my father found sleeping in a corner of the vessel, and he asked him whether he needed nothing to eat. He answered, and said: 'I saw thou wast very busy, and I did not wish to add to thy cares.' Whereupon my father said, 'May it be the will of the Lord to keep thee alive forever,' and the blessing was realized."
The difficulties were increased when the flood began to toss the ark from side to side. All inside of it were shaken up like lentils in a pot. The lions began to roar, the oxen lowed, the wolves howled, and all the animals gave vent to their agony, each through the sounds it had the power to utter.
Also Noah and his sons, thinking that death was nigh, broke into tears. Noah prayed to God: "O Lord, help us, for we are not able to bear the evil that encompasses us. The billows surge about us, the streams of destruction make us afraid, and death stares us in the face. O hear our prayer, deliver us, incline Thyself unto us, and be gracious unto us! Redeem us and save us!"
The flood was produced by a union of the male waters, which are above the firmament, and the female waters issuing from the earth. The upper waters rushed through the space left when God removed two stars out of the constellation Pleiades. Afterward, to put a stop to the flood, God had to transfer two stars from the constellation of the Bear to the constellation of the Pleiades. That is why the Bear runs after the Pleiades. She wants her two children back, but they will be restored to her only in the future world.
There were other changes among the celestial spheres during the year of the flood. All the time it lasted, the sun and the moon shed no light, whence Noah was called by his name, "the resting one," for in his life the sun and the moon rested. The ark was illuminated by a precious stone, the light of which was more brilliant by night than by day, so enabling Noah to distinguish between day and night.
The duration of the flood was a whole year. It began on the seventeenth day of Heshwan, and the rain continued for forty days, until the twenty-seventh of Kislew. The punishment corresponded to the crime of the sinful generation. They had led immoral lives, and begotten bastard children, whose embryonic state lasts forty days. From the twenty seventh of Kislew until the first of Siwan, a period of one hundred and fifty days, the water stood at one and the same height, fifteen ells above the earth. During that time all the wicked were destroyed, each one receiving the punishment due to him. Cain was among those that perished, and thus the death of Abel was avenged. So powerful were the waters in working havoc that the corpse of Adam was not spared in its grave.
On the first of Siwan the waters began to abate, a quarter of an ell a day, and at the end of sixty days, on the tenth day of Ab, the summits of the mountains showed themselves. But many days before, on the tenth of Tammuz, Noah had sent forth the raven, and a week later the dove, on the first of her three sallies, repeated at intervals of a week. It took from the first of Ab until the first of Tishri for the waters to subside wholly from the face of the earth. Even then the soil was so miry that the dwellers in the ark had to remain within until the twenty-seventh day of Heshwan, completing a full sun year, consisting of twelve moons and eleven days.
Noah had experienced difficulty all along in ascertaining the state of the waters. When he desired to dispatch the raven, the bird said: "The Lord, thy Master, hates me, and thou dost hate me, too. Thy Master hates me, for He bade thee take seven pairs of the clean animals into the ark, and but two pairs of the unclean animals, to which I belong. Thou hatest me, for thou dost not choose, as a messenger, a bird of one of the kinds of which there are seven pairs in the ark, but thou sendest me, and of my kind there is but one pair. Suppose, now, I should perish by reason of heat or cold, would not the world be the poorer by a whole species of animals? Or can it be that thou hast cast a lustful eye upon my mate, and desirest to rid thyself of me?" Where unto Noah made answer, and said: "Wretch! I must live apart from my own wife in the ark. How much less would such thoughts occur to my mind as thou imputest to me!"
The raven's errand had no success, for when he saw the body of a dead man, he set to work to devour it, and did not execute the orders given to him by Noah. Thereupon the dove was sent out. Toward evening she returned with an olive leaf in her bill, plucked upon the Mount of Olives at Jerusalem, for the Holy Land had not been ravaged by the deluge. As she plucked it, she said to God: "O Lord of the world, let my food be as bitter as the olive, but do Thou give it to me from Thy hand, rather than it should be sweet, and I be delivered into the power of men."
Though the earth assumed its old form at the end of the year of punishment, Noah did not abandon the ark until he received the command of God to leave it. He said to himself, "As I entered the ark at the bidding of God, so I will leave it only at His bidding." Yet, when God bade Noah go out of the ark, he refused, because he feared that after he had lived upon the dry land for some time, and begotten children, God would bring another flood. He therefore would not leave the ark until God swore He would never visit the earth with a flood again.
When he stepped out from the ark into the open, he began to weep bitterly at sight of the enormous ravages wrought by the flood, and he said to God: "O Lord of the world! Thou art called the Merciful, and Thou shouldst have had mercy upon Thy creatures." God answered, and said: "O thou foolish shepherd, now thou speakest to Me. Thou didst not so when I addressed kind words to thee, saying: 'I saw thee as a righteous man and perfect in thy generation, and I will bring the flood upon the earth to destroy all flesh. Make an ark for thyself of gopher wood.' Thus spake I to thee, telling thee all these circumstances, that thou mightest entreat mercy for the earth. But thou, as soon as thou didst hear that thou wouldst be rescued in the ark, thou didst not concern thyself about the ruin that would strike the earth. Thou didst but build an ark for thyself, in which thou wast saved. Now that the earth is wasted, thou openest thy mouth to supplicate and pray."
Noah realized that he had been guilty of folly. To propitiate God and acknowledge his sin, he brought a sacrifice. God accepted the offering with favor, whence he is called by his name Noah. The sacrifice was not offered by Noah with his own hands; the priestly services connected with it were performed by his son Shem. There was a reason for this. One day in the ark Noah forgot to give his ration to the lion, and the hungry beast struck him so violent a blow with his paw that he was lame forever after, and, having a bodily defect, he was not permitted to do the offices of a priest.
The sacrifices consisted of an ox, a sheep, a goat, two turtle doves, and two young pigeons. Noah had chosen these kinds because he supposed they were appointed for sacrifices, seeing that God had commanded him to take seven pairs of them into the ark with him. The altar was erected in the same place on which Adam and Cain and Abel had brought their sacrifices, and on which later the altar was to be in the sanctuary at Jerusalem.
After the sacrifice was completed, God blessed Noah and his sons. He made them to be rulers of the world as Adam had been, and He gave them a command, saying, "Be fruitful and multiply upon the earth," for during their sojourn in the ark, the two sexes, of men and animals alike, had lived apart from each other, because while a public calamity rages continence is becoming even to those who are left unscathed. This law of conduct had been violated by none in the ark except by Ham, by the dog, and by the raven. They all received a punishment. Ham's was that his descendants were men of dark-hued skin.
As a token that He would destroy the earth no more, God set His bow in the cloud. Even if men should be steeped in sin again, the bow proclaims to them that their sins will cause no harm to the world. Times came in the course of the ages when men were pious enough not to have to live in dread of punishment. In such times the bow was not visible.
God accorded permission to Noah and his descendants to use the flesh of animals for food, which had been forbidden from the time of Adam until then. But they were to abstain from the use of blood. He ordained the seven Noachian laws, the observance of which is incumbent upon all men, not upon Israel alone. God enjoined particularly the command against the shedding of human blood. Whoso would shed man's blood, his blood would be shed. Even if human judges let the guilty man go free, his punishment would overtake him. He would die an unnatural death, such as he had inflicted upon his fellow-man. Yea, even beasts that slew men, even of them would the life of men be required.
Noah lost his epithet "the pious" when he began to occupy himself with the growing of the vine. He became a "man of the ground," and this first attempt to produce wine at the same time produced the first to drink to excess, the first to utter curses upon his associates, and the first to introduce slavery. This is the way it all came about. Noah found the vine which Adam had taken with him from Paradise, when he was driven forth. He tasted the grapes upon it, and, finding them palatable, he resolved to plant the vine and tend it. On the selfsame day on which he planted it, it bore fruit, he put it in the wine-press, drew off the juice, drank it, became drunken, and was dishonored--all on one day. His assistant in the work of cultivating the vine was Satan, who had happened along at the very moment when he was engaged in planting the slip he had found. Satan asked him: "What is it thou art planting here?"
Noah: "A vineyard."
Satan: "And what may be the qualities of what it produces?"
Noah: "The fruit it bears is sweet, be it dry or moist. It yields wine that rejoiceth the heart of man."
Satan: "Let us go into partnership in this business of planting a vineyard."
Satan thereupon slaughtered a lamb, and then, in succession, a lion, a pig, and a monkey. The blood of each as it was killed he made to flow under the vine. Thus he conveyed to Noah what the qualities of wine are: before man drinks of it, he is innocent as a lamb; if he drinks of it moderately, he feels as strong as a lion; if he drinks more of it than he can bear, he resembles the pig; and if he drinks to the point of intoxication, then he behaves like a monkey, he dances around, sings, talks obscenely, and knows not what he is doing.
This deterred Noah no more than did the example of Adam, whose fall had also been due to wine, for the forbidden fruit had been the grape, with which he had made himself drunk.
In his drunken condition Noah betook himself to the tent of his wife. His son Ham saw him there, and he told his brothers what he had noticed, and said: "The first man had but two sons, and one slew the other; this man Noah has three sons, yet he desires to beget a fourth besides." Nor did Ham rest satisfied with these disrespectful words against his father. He added to this sin of irreverence the still greater outrage of attempting to perform an operation upon his father designed to prevent procreation.
When Noah awoke from his wine and became sober, he pronounced a curse upon Ham in the person of his youngest son Canaan. To Ham himself he could do no harm, for God had conferred a blessing upon Noah and his three sons as they departed from the ark. Therefore he put the curse upon the last-born son of the son that had prevented him from begetting a younger son than the three he had." The descendants of Ham through Canaan therefore have red eyes, because Ham looked upon the nakedness of his father; they have misshapen lips, because Ham spoke with his lips to his brothers about the unseemly condition of his father; they have twisted curly hair, because Ham turned and twisted his head round to see the nakedness of his father; and they go about naked, because Ham did not cover the nakedness of his father. Thus he was requited, for it is the way of God to mete out punishment measure for measure.
Canaan had to suffer vicariously for his father's sin. Yet some of the punishment was inflicted upon him on his own account, for it had been Canaan who had drawn the attention of Ham to Noah's revolting condition. Ham, it appears, was but the worthy father of such a son. The last will and testament of Canaan addressed to his children read as follows: "Speak not the truth; hold not yourselves aloof from theft; lead a dissolute life; hate your master with an exceeding great hate; and love one another."
As Ham was made to suffer requital for his irreverence, so Shem and Japheth received a reward for the filial, deferential way in which they took a garment and laid it upon both their shoulders, and walking backward, with averted faces, covered the nakedness of their father. Naked the descendants of Ham, the Egyptians and Ethiopians, were led away captive and into exile by the king of Assyria, while the descendants of Shem, the Assyrians, even when the angel of the Lord burnt them in the camp, were not exposed, their garments remained upon their corpses unsinged. And in time to come, when Gog shall suffer his defeat, God will provide both shrouds and a place of burial for him and all his multitude, the posterity of Japheth.
Though Shem and Japheth both showed themselves to be dutiful and deferential, yet it was Shem who deserved the larger meed of praise. He was the first to set about covering his father. Japheth joined him after the good deed had been begun. Therefore the descendants of Shem received as their special reward the tallit, the garment worn by them, while the Japhethites have only the toga. A further distinction accorded to Shem was the mention of his name in connection with God's in the blessing of Noah. "Blessed be the Lord, the God of Shem," he said, though as a rule the name of God is not joined to the name of a living person, only to the name of one who has departed this life.
The relation of Shem to Japheth was expressed in the blessing their father pronounced upon them: God will grant a land of beauty to Japheth, and his sons will be proselytes dwelling in the academies of Shem. At the same time Noah conveyed by his words that the Shekinah would dwell only in the first Temple, erected by Solomon, a son of Shem, and not in the second Temple, the builder of which would be Cyrus, a descendant of Japheth.
When it became known to Ham that his father had cursed him, he fled ashamed, and with his family he settled in the city built by him, and named Neelatamauk for his wife. Jealous of his brother, Japheth followed his example. He likewise built a city which he named for his wife, Adataneses. Shem was the only one of the sons of Noah who did not abandon him. In the vicinity of his father's home, by the mountain, he built his city, to which he also gave his wife's name, Zedeketelbab. The three cities are all near Mount Lubar, the eminence upon which the ark rested. The first lies to the south of it, the second to the west, and the third to the east.
Noah endeavored to inculcate the ordinances and the commands known to him upon his children and his children's children. In particular he admonished them against the fornication, the uncleanness, and all the iniquity which had brought the flood down upon the earth. He reproached them with living apart from one another, and with their jealousies, for he feared that, after his death, they might go so far as to shed human blood. Against this he warned them impressively, that they be not annihilated from the earth like those that went before. Another law which he enjoined upon them, to observe it, was the law ordaining that the fruit of a tree shall not be used the first three years it bears, and even in the fourth year it shall be the portion of the priests alone, after a part thereof has been offered upon the altar of God. And having made an end of giving his teachings and injunctions, Noah said: "For thus did Enoch, your ancestor, exhort his son Methuselah, and Methuselah his son Lamech, and Lamech delivered all unto me as his father had bidden him, and now I do exhort you, my children, as Enoch exhorted his son. When he lived, in his generation, which was the seventh generation of man, he commanded it and testified it unto his children and his children's children, until the day of his death."
In the year 1569 after the creation of the world, Noah divided the earth by lot among his three sons, in the presence of an angel. Each one stretched forth his hand and took a slip from the bosom of Noah. Shem's slip was inscribed with the middle of the earth, and this portion became the inheritance of his descendants unto all eternity. Noah rejoiced that the lot had assigned it to Shem. Thus was fulfilled his blessing upon him, "And God in the habitation of Shem," for three holy places fell within his precincts--the Holy of Holies in the Temple, Mount Sinai, the middle point of the desert, and Mount Zion, the middle point of the navel of the earth.
The south fell to the lot of Ham, and the north became the inheritance of Japheth. The land of Ham is hot, Japheth's cold, but Shem's is neither hot nor cold, its temperature is hot and cold mixed.
This division of the earth took place toward the end of the life of Peleg, the name given to him by his father Eber, who, being a prophet, knew that the division of the earth would take place in the time of his son. The brother of Peleg was called Joktan, because the duration of the life of man was shortened in his time.
In turn, the three sons of Noah, while they were still standing in the presence of their father, divided each his portion among his children, Noah threatening with his curse any who should stretch out his hand to take a portion not assigned to him by lot. And they all cried, "So be it! So be it!"
Thus were divided one hundred and four lands and ninety-nine islands among seventy-two nations, each with a language of its own, using sixteen different sets of characters for writing. To Japheth were allotted forty-four lands, thirty-three islands, twenty-two languages, and five kinds of writing; Ham received thirty-four lands, thirty-three islands, twenty-four languages, and five kinds of writing; and Shem twenty-six lands, thirty-three islands, twenty-six languages, and six kinds of writing--one set of written characters more to Shem than to either of his brothers, the extra set being the Hebrew.
The land appointed as the inheritance of the twelve sons of Jacob was provisionally granted to Canaan, Zidon, Heth, the Jebusites, the Amorites, the Girgashites, the Hivites, the Arkites, the Sinites, the Arvadites, the Zemarites, and the Hamathites. It was the duty of these nations to take care of the land until the rightful owners should come.
No sooner had the children of Noah and their children's children taken possession of the habitations apportioned to them, than the unclean spirits began to seduce men and torment them with pain and all sorts of suffering leading to spiritual and physical death. Upon the entreaties of Noah God sent down the angel Raphael, who banished nine-tenths of the unclean spirits from the earth, leaving but one-tenth for Mastema, to punish sinners through them. Raphael, supported by the chief of the unclean spirits, at that time revealed to Noah all the remedies residing in plants, that he might resort to them at need. Noah recorded them in a book, which he transmitted to his son Shem. This is the source to which go back all the medical books whence the wise men of India, Aram, Macedonia, and Egypt draw their knowledge. The sages of India devoted themselves particularly to the study of curative trees and spices; the Arameans were well versed in the knowledge of the properties of grains and seeds, and they translated the old medical books into their language. The wise men of Macedonia were the first to apply medical knowledge practically, while the Egyptians sought to effect cures by means of magic arts and by means of astrology, and they taught the Midrash of the Chaldees, composed by Kangar, the son of Ur, the son of Kesed. Medical skill spread further and further until the time of aesculapius. This Macedonian sage, accompanied by forty learned magicians, journeyed from country to country, until they came to the land beyond India, in the direction of Paradise. They hoped there to find some wood of the tree of life, and thus spread their fame abroad over the whole world. Their hope was frustrated. When they arrived at the spot, they found healing trees and wood of the tree of life, but when they were in the act of stretching forth their hands to gather what they desired, lightning darted out of the ever-turning sword, smote them to the ground, and they were all burnt. With them disappeared all knowledge of medicine, and it did not revive until the time of the first Artaxerxes, under the Macedonian sage Hippocrates, Dioscorides of Baala, Galen of Caphtor, and the Hebrew Asaph.
With the spread of mankind corruption increased. While Noah was still alive, the descendants of Shem, Ham, and Japheth appointed princes over each of the three groups- Nimrod for the descendants of Ham, Joktan for the descendants of Shem, and Phenech for the descendants of Japheth. Ten years before Noah's death, the number of those subject to the three princes amounted to millions. When this great concourse of men came to Babylonia upon their journeyings, they said to one another: "Behold, the time is coming when, at the end of days, neighbor will be separated from neighbor, and brother from brother, and one will carry on war against the other. Go to, let us build us a city, and a tower, whose top may reach unto heaven, and let us make us a great name upon the earth. And now let us make bricks, and each one write his name upon his brick." All agreed to this proposal, with the exception of twelve pious men, Abraham among them. They refused to join the others. They were seized by the people, and brought before the three princes, to whom they gave the following reason for their refusal: "We will not make bricks, nor remain with you, for we know but one God, and Him we serve; even if you burn us in the fire together with the bricks, we will not walk in your ways." Nimrod and Phenech flew into such a passion over the twelve men that they resolved to throw them into the fire. Joktan, however, besides being a God-fearing man, was of close kin to the men on trial, and he essayed to save them. He proposed to his two colleagues to grant them a seven days' respite. His plan was accepted, such deference being paid him as the primate among the three. The twelve were incarcerated in the house of Joktan. In the night he charged fifty of his attendants to mount the prisoners upon mules and take them to the mountains. Thus they would escape the threatened punishment. Joktan provided them with food for a month. He was sure that in the meantime either a change of sentiment would come about, and the people desist from their purpose, or God would help the fugitives. Eleven of the prisoners assented to the plan with gratitude. Abraham alone rejected it, saying: "Behold, to-day we flee to the mountains to escape from the fire, but if wild beasts rush out from the mountains and devour us, or if food is lacking, so that we die by famine, we shall be found fleeing before the people of the land and dying in our sins. Now, as the Lord liveth, in whom I trust, I will not depart from this place wherein they have imprisoned me, and if I am to die through my sins, then will I die by the will of God, according to His desire."
In vain Joktan endeavored to persuade Abraham to flee. He persisted in his refusal. He remained behind alone in the prison house, while the other eleven made their escape. At the expiration of the set term, when the people returned and demanded the death of the twelve captives, Joktan could produce only Abraham. His excuse was that the rest had broken loose during the night. The people were about to throw themselves upon Abraham and cast him into the lime kiln. Suddenly an earthquake was felt, the fire darted from the furnace, and all who were standing round about, eighty four thousand of the people, were consumed, while Abraham remained untouched. Thereupon he repaired to his eleven friends in the mountains, and told them of the miracle that had befallen for his sake. They all returned with him, and, unmolested by the people, they gave praise and thanks to God.
The first among the leaders of the corrupt men was Nimrod. His father Cush had married his mother at an advanced age, and Nimrod, the offspring of this belated union, was particularly dear to him as the son of his old age. He gave him the clothes made of skins with which God had furnished Adam and Eve at the time of their leaving Paradise. Cush himself had gained possession of them through Ham. From Adam and Eve they had descended to Enoch, and from him to Methuselah, and to Noah, and the last had taken them with him into the ark. When the inmates of the ark were about to leave their refuge, Ham stole the garments and kept them concealed, finally passing them on to his first-born son Cush. Cush in turn hid them for many years. When his son Nimrod reached his twentieth year, he gave them to him. These garments had a wonderful property. He who wore them was both invincible and irresistible. The beasts and birds of the woods fell down before Nimrod as soon as they caught sight of him arrayed in them, and he was equally victorious in his combats with men. The source of his unconquerable strength was not known to them. They attributed it to his personal prowess, and therefore they appointed him king over themselves. This was done after a conflict between the descendants of Cush and the descendants of Japheth, from which Nimrod emerged triumphant, having routed the enemy utterly with the assistance of a handful of warriors. He chose Shinar as his capital. Thence he extended his dominion farther and farther, until he rose by cunning and force to be the sole ruler of the whole world. the first mortal to hold universal sway, as the ninth ruler to possess the same power will be the Messiah.
His impiousness kept pace with his growing power. Since the flood there had been no such sinner as Nimrod. He fashioned idols of wood and stone, and paid worship to them. But not satisfied to lead a godless life himself, he did all he could to tempt his subjects into evil ways, wherein he was aided and abetted by his son Mardon. This son of his outstripped his father in iniquity. It was their time and their life that gave rise to the proverb, "Out of the wicked cometh forth wickedness."
The great success that attended all of Nimrod's undertakings produced a sinister effect. Men no longer trusted in God, but rather in their own prowess and ability, an attitude to which Nimrod tried to convert the whole world. Therefore people said, "Since the creation of the world there has been none like Nimrod, a mighty hunter of men and beasts, and a sinner before God."
And not all this sufficed unto Nimrod's evil desire. Not enough that he turned men away from God, he did all he could to make them pay Divine honors unto himself. He set himself up as a god, and made a seat for himself in imitation of the seat of God. It was a tower built out of a round rock, and on it he placed a throne of cedar wood, upon which arose, one above the other, four thrones, of iron, copper, silver, and gold. Crowning all, upon the golden throne, lay a precious stone, round in shape and gigantic in size. This served him as a seat, and as he sate upon it, all nations came and paid him Divine homage.
The iniquity and godlessness of Nimrod reached their climax in the building of the Tower of Babel. His counsellors had proposed the plan of erecting such a tower, Nimrod had agreed to it, and it was executed in Shinar by a mob of six hundred thousand men. The enterprise was neither more nor less than rebellion against God, and there were three sorts of rebels among the builders. The first party spoke, Let us ascend into the heavens and wage warfare with Him; the second party spoke, Let us ascend into the heavens, set up our idols, and pay worship unto them there; and the third party spoke, Let us ascend into the heavens, and ruin them with our bows and spears.
Many, many years were passed in building the tower. It reached so great a height that it took a year to mount to the top. A brick was, therefore, more precious in the sight of the builders than a human being. If a man fell down, and met his death, none took notice of it, but if a brick dropped, they wept, because it would take a year to replace it. So intent were they upon accomplishing their purpose that they would not permit a woman to interrupt herself in her work of brick-making when the hour of travail came upon her. Moulding bricks she gave birth to her child, and, tying it round her body in a sheet, she went on moulding bricks.
They never slackened in their work, and from their dizzy height they constantly shot arrows toward heaven, which, returning, were seen to be covered with blood. They were thus fortified in their delusion, and they cried, "We have slain all who are in heaven." Thereupon God turned to the seventy angels who encompass His throne, and He spake: "Go to, let us go down, and there confound their language, that they may not understand one another's speech." Thus it happened. Thenceforth none knew what the other spoke. One would ask for the mortar, and the other handed him a brick; in a rage, he would throw the brick at his partner and kill him. Many perished in this manner, and the rest were punished according to the nature of their rebellious conduct. Those who had spoken, "Let us ascend into the heavens, set up our idols, and pay worship unto them there," God transformed into apes and phantoms; those who had proposed to assault the heavens with their arms, God set against each other so that they fell in the combat; and those who had resolved to carry on a combat with God in heaven were scattered broadcast over the earth. As for the unfinished tower, a part sank into the earth, and another part was consumed by fire; only one-third of it remained standing. The place of the tower has never lost its peculiar quality. Whoever passes it forgets all he knows.
The punishment inflicted upon the sinful generation of the tower is comparatively lenient. On account of rapine the generation of the flood were utterly destroyed, while the generation of the tower were preserved in spite of their blasphemies and all their other acts offensive to God. The reason is that God sets a high value upon peace and harmony. Therefore the generation of the deluge, who gave themselves up to depredation, and bore hatred to one another, were extirpated, root and branch, while the generation of the Tower of Babel dwelling amicably together, and loving one another, were spared alive, at least a remnant of them.
Beside the chastisement of sin and sinners by the confounding of speech, another notable circumstance was connected with the descent of God upon earth--one of only ten such descents to occur between the creation of the world and the day of judgment. It was on this occasion that God and the seventy angels that surround His throne cast lots concerning the various nations. Each angel received a nation, and Israel fell to the lot of God. To every nation a peculiar language was assigned, Hebrew being reserved for Israel--the language made use of by God at the creation of the world.