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Rabbi Shimshon Refael Hirsch on Noach 10:1 (translation is from the 6 volume Hirsch Chumash) And these are the "toldos" of the sons of Noach, Shem Cham, and Yafes, Unto them children were born after the deprivation of life. says They themselves had lived before the Flood, but their children were already born under the influence of the new ...


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As pointed out by many meforshim, the food in the teivah was provided miraculously. Rabbi Sorotzkin in Oznayim Latorah 6:21 (answer 3) says It is known that the Ark's provisions were insufficient to sustain its passengers for even a week, and only Hashem's blessing caused the food to last the entire year of the flood. Similarly, he says that after they ...


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The Medresh related that Cham and his wife were the only couple, human or animal, to cohabit while on the Tayvah. All of the other "survivors" remained celibate until emerging from the Ark one year from the start of the Mabul. http://www.torah.org/learning/rabbis-notebook/5762/noach.html so it seems, not significantly. he cannot control his passions and ...


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Alshich - last piece on Parshas Noach says that Terach never made it to Eretz Yisrael since he did not leave Ur Kasdim for the love of Eretz Yisrael, he left it as he was on the run. However Avraham who left Ur Kasdim as he had a love for Eretz Yisrael was rewarded that he arrived there.


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The number 70 in the time of Chazal was a "typological number" meant to convey a generic large number, much like people today use the term "millions" even if they do not actually mean that many. Thus, you find in the Talmud many instances of the number 70 which are clearly not meant to be exactly 70: ... המנבל פיו ומוציא דבר נבלה מפיו אפילו נחתם לו גזר ...


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As we see farther on, the "clean" animals are the ones designated for the altar. While Noach and the others are allowed to eat any animal, the ones being given to Hashem as a sacrifice are restricted more. See the relevant pesukim and the meforshim on the sacrifice upon exiting the ark. Rabbi Shimshon Rafael Hirsch, for example, goes into a long analysis ...


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Rabbi Sorotzkin in Oznayim Latorah (Insights to the Torah) says that Noach continued to feed all the animals for the year after they left the teivah. In Noach 8:17, Hashem gives a bracha which includes the term שרצו which implies increasing like the "creeping things" (such as insects). Thus, Rabbi Sorotzkin says that immediately upon leaving the ark they ...


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There is a disagreement in the commentaries whether Cham was the youngest or middle son. If he was the middle son then it is easy to understand why Rashi explained that קטן means worthless and despised since he was not the youngest. In fact, Rashi himself in Avodah Zorah 9a says clearly that Cham was the middle son. The Gur Aryeh however is amongst those ...


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I'm not going to address how the water could have covered the world and left no sign, as that has been sufficiently explained by other answerers. A few years ago, some people found the Ark. The Torah says that it landed on the mountains of Ararat. An expedition to Mount Ararat in modern-day Turkey found a gigantic wooden structure that seems to match the ...


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Noach knew he was supposed to bring sacrifices based on the amount of 'extra' clean animals he was commanded to save as mentioned in Rashi 8 20. As far as the smell goes, this is a standard description of a pleasure that is connected to neshama, not to physicality, see for instance Brachos 43b.


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From logic, Hashem is not a physical being that "smells" the physical odors of cooking meat. The sense of smell is the only one that is considered a "physical touching" with the "nonphysical". Similarly as part of havdallah we smell the basamim because of the loss of the neshamah yeseirah. Hashem is stating that from Noach's actions he sees that he is ...


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You may be missing a nuance in the language the Torah uses for "drying". The word used in 8:13 is "charvu" which means "destroyed". Rashi gives a better explanation, there saying that it was like mortar / clay. Meaning, in practical terms, that it was too soft to walk on. In the following verse, 14, the Torah uses the term, "Yavsha", which is the usual word ...


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The "window" was in the top of the Ark. (Ibn Ezra says this explicitly on 6:16, but I think it is generally agreed upon.) Looking up would not have helped much. Sticking his head out of the top would not have been an option, since the opening was 1/6th of a cubit wide (Ibn Ezra there).


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Ohr Hachayim Noach 6,10 and 7,1 discusses this. It appears that minors can pass on due to parental sins. it was only because of Noach's righteousness that they were saved in his merit (as minors). It is unclear if this is the case only with bnai-Noach or also with Yisroel. Later, he indicates that Noach's children were saved because in Noach's merit they ...


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See Rabbi Hirsch chapter 6 vs 17. Seems Hashem only used this term to ease Noach's mind while being left to imagine the impending death of millions.


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For Ch. 6:17 the Torah Sheleimah Vol 2 page 408 note 198 brings the Medrash Raba that VaYigva here means to shrivel. For Ch. 7:21 the Torah Sheleimah Vol 2 page 429 note 79 brings the question and an answer based on the manuscript version of Bava Basra 16b: Only when the Torah uses the terms Geviya and Asifa does it refer to a righteous [painless] death.


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A book written by a human claiming to be divine will not include dates (or any specific details) lest someone spot an error in them and then claim that it is not divine. The Torah being divine is not afraid to include specific details; thus this proves that the Torah is a Divine Document.



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