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This could explainFor those that would say that this means that animals became corrupted without doing evil, we need to define what evil is, or more clearly, what sinning is. According to Hovoth Halevavoth (as well as others) one that understands cannot sin, nor can they perform a miswah

Hovoth haLevavoth Part 2

A person who has lost his understanding, loses all the excellencies of a human being and is exempt from the mitzvot (precepts), and reward and punishment.

If you tell me that regardless of this, Rashi doesn't hold this opinion, and that what Rashi is saying is that the animals became corrupt without knowing what they were doing, i tell you that indeed Rashi is claiming that it was because of this morally wrong behavior they were punished, just as the fruit trees were

Genesis 1:11 with Rashi

11And God said, "Let the earth sprout vegetation, seed yielding herbs and fruit trees producing fruit according to its kind in which its seed is found, on the earth," and it was so.

fruit trees: That the taste of the tree should be like the taste of the fruit. It [the earth] did not do so, however, but“the earth gave forth, etc., trees producing fruit,” but the trees themselves were not fruit. Therefore, when man was cursed because of his iniquity, it [the earth] too was punished for its iniquity (and was cursed-not in all editions). - [from Gen. Rabbah 5:9] עץ פרי: שיהא טעם העץ כטעם הפרי, והיא לא עשתה כן, אלא (פסוק יב) ותוצא הארץ עץ עושה פרי, ולא העץ פרי, לפיכך כשנתקלל אדם על עונו נפקדה גם היא על עונה ונתקללה:

If a tree can have iniquity, as a man can have iniquity, then even the moreso an animal! This explains why God felt justified in killing the animals in the flood as well, otherwise you have a God that punishes the innocent of the world. We always say that Noah was saved because he was the most righteous man, i think it's also fair to say that the animals were the saved were also the most righteous of their generation.

For those who ask how is this moral? The donkey sees the angel while his master does not, and the donkey knows that if he approaches the angel his master would die, but if he goes against his masters wishes the master will beat him. But the donkey struggled with what he should do, and decided to heed the angel of God, rather than his master. He did the moral thing, which is why he is innocent of his masters beating, and also why the angel takes up his cause, for the donkey made the correct moral judgment.

What is interesting about God's hesitencyhesitancy about distroyingdestroying Ninweh is that he compares the animals to the humans on the same level. And he also does this earlier, in terms of repenting.

According to the grammar of these verses, both man and beast wear sack cloth, all cry out onto God, all repent from their evil ways, and therefore all are given forgiveness from the punishment God was planning on bringing upon them.

For those who would say that it was only the people who repented because verse 8 says וְיָשֻׁבוּ אִישׁ מִדַּרְכּוֹ הָרָעָה i say that these are the words of the king of Ninweh! "by the decree of the king and his nobles, saying..." (Verse 7) God does not make a distinction between man and beast, for verse 10 says י וַיַּרְא הָאֱלֹהִים אֶת-מַעֲשֵׂיהֶם, כִּי-שָׁבוּ מִדַּרְכָּם הָרָעָה; And God saw their works, that they turned from their evil way...

So yes, if you want to believe in the words of the king of Ninweh, the animals did not repent of their evil ways, but do not mix his words with being the words of God.

This could explain why God felt justified in killing the animals in the flood as well. We always say that Noah was saved because he was the most righteous man, i think it's also fair to say that the animals were the saved were also the most righteous of their generation.

What is interesting about God's hesitency about distroying Ninweh is that he compares the animals to the humans on the same level. And he also does this earlier, in terms of repenting.

According to the grammar of these verses, both man and beast wear sack cloth, all cry out onto God, all repent from their evil ways, and therefore all are given forgiveness from the punishment God was planning on bringing upon them.

For those that would say that this means that animals became corrupted without doing evil, we need to define what evil is, or more clearly, what sinning is. According to Hovoth Halevavoth (as well as others) one that understands cannot sin, nor can they perform a miswah

Hovoth haLevavoth Part 2

A person who has lost his understanding, loses all the excellencies of a human being and is exempt from the mitzvot (precepts), and reward and punishment.

If you tell me that regardless of this, Rashi doesn't hold this opinion, and that what Rashi is saying is that the animals became corrupt without knowing what they were doing, i tell you that indeed Rashi is claiming that it was because of this morally wrong behavior they were punished, just as the fruit trees were

Genesis 1:11 with Rashi

11And God said, "Let the earth sprout vegetation, seed yielding herbs and fruit trees producing fruit according to its kind in which its seed is found, on the earth," and it was so.

fruit trees: That the taste of the tree should be like the taste of the fruit. It [the earth] did not do so, however, but“the earth gave forth, etc., trees producing fruit,” but the trees themselves were not fruit. Therefore, when man was cursed because of his iniquity, it [the earth] too was punished for its iniquity (and was cursed-not in all editions). - [from Gen. Rabbah 5:9] עץ פרי: שיהא טעם העץ כטעם הפרי, והיא לא עשתה כן, אלא (פסוק יב) ותוצא הארץ עץ עושה פרי, ולא העץ פרי, לפיכך כשנתקלל אדם על עונו נפקדה גם היא על עונה ונתקללה:

If a tree can have iniquity, as a man can have iniquity, then even the moreso an animal! This explains why God felt justified in killing the animals in the flood as well, otherwise you have a God that punishes the innocent of the world. We always say that Noah was saved because he was the most righteous man, i think it's also fair to say that the animals were the saved were also the most righteous of their generation.

For those who ask how is this moral? The donkey sees the angel while his master does not, and the donkey knows that if he approaches the angel his master would die, but if he goes against his masters wishes the master will beat him. But the donkey struggled with what he should do, and decided to heed the angel of God, rather than his master. He did the moral thing, which is why he is innocent of his masters beating, and also why the angel takes up his cause, for the donkey made the correct moral judgment.

What is interesting about God's hesitancy about destroying Ninweh is that he compares the animals to the humans on the same level. And he also does this earlier, in terms of repenting.

According to the grammar of these verses, both man and beast wear sack cloth, all cry out onto God, all repent from their evil ways, and therefore all are given forgiveness from the punishment God was planning on bringing upon them.

For those who would say that it was only the people who repented because verse 8 says וְיָשֻׁבוּ אִישׁ מִדַּרְכּוֹ הָרָעָה i say that these are the words of the king of Ninweh! "by the decree of the king and his nobles, saying..." (Verse 7) God does not make a distinction between man and beast, for verse 10 says י וַיַּרְא הָאֱלֹהִים אֶת-מַעֲשֵׂיהֶם, כִּי-שָׁבוּ מִדַּרְכָּם הָרָעָה; And God saw their works, that they turned from their evil way...

So yes, if you want to believe in the words of the king of Ninweh, the animals did not repent of their evil ways, but do not mix his words with being the words of God.

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"All flesh had become corrupted." Since Hashem had already a few verses earlier talked about the evils of mankind, some sayRashi says that the rest that are included with "all flesh" must be the animal kingdom, which is.

for all flesh had corrupted: Even cattle, beasts, and fowl would mate with those who were not of their own species. — [from Tan. Noach 12] כי השחית כל בשר: אפילו בהמה חיה ועוף נזקקין לשאינן מינן:

This could explain why God felt justified in killing the animals in the flood as well. We always say that Noah was saved because he was the most righteous man, i think it's also fair to say that the animals were the saved were also the most righteous of their generation.

"All flesh had become corrupted." Since Hashem had already a few verses earlier talked about the evils of mankind, some say that the rest that are included with "all flesh" must be the animal kingdom, which is why God felt justified in killing the animals in the flood as well. We always say that Noah was saved because he was the most righteous man, i think it's also fair to say that the animals were the saved were also the most righteous of their generation.

"All flesh had become corrupted." Since Hashem had already a few verses earlier talked about the evils of mankind, Rashi says that the rest that are included with "all flesh" must be the animal kingdom.

for all flesh had corrupted: Even cattle, beasts, and fowl would mate with those who were not of their own species. — [from Tan. Noach 12] כי השחית כל בשר: אפילו בהמה חיה ועוף נזקקין לשאינן מינן:

This could explain why God felt justified in killing the animals in the flood as well. We always say that Noah was saved because he was the most righteous man, i think it's also fair to say that the animals were the saved were also the most righteous of their generation.

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i think this last oneWhat is self explanatoryinteresting about God's hesitency about distroying Ninweh is that he compares the animals to the humans on the same level. And he also does this earlier, in terms of repenting.

Jonah Chapter 3

ז וַיַּזְעֵק, וַיֹּאמֶר בְּנִינְוֵה, מִטַּעַם הַמֶּלֶךְ וּגְדֹלָיו, לֵאמֹר: הָאָדָם וְהַבְּהֵמָה הַבָּקָר וְהַצֹּאן, אַל-יִטְעֲמוּ מְאוּמָה--אַל-יִרְעוּ, וּמַיִם אַל-יִשְׁתּוּ. 7 And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying: 'Let neither man nor beast, herd nor flock, taste any thing; let them not feed, nor drink water; ח וְיִתְכַּסּוּ שַׂקִּים, הָאָדָם וְהַבְּהֵמָה, וְיִקְרְאוּ אֶל-אֱלֹהִים, בְּחָזְקָה; וְיָשֻׁבוּ, אִישׁ מִדַּרְכּוֹ הָרָעָה, וּמִן-הֶחָמָס, אֲשֶׁר בְּכַפֵּיהֶם. 8 but let them be covered with sackcloth, both man and beast, and let them cry mightily unto God; yea, let them turn every one from his evil way, and from the violence that is in their hands. ט מִי-יוֹדֵעַ יָשׁוּב, וְנִחַם הָאֱלֹהִים; וְשָׁב מֵחֲרוֹן אַפּוֹ, וְלֹא נֹאבֵד. 9 Who knoweth whether God will not turn and repent, and turn away from His fierce anger, that we perish not?' י וַיַּרְא הָאֱלֹהִים אֶת-מַעֲשֵׂיהֶם, כִּי-שָׁבוּ מִדַּרְכָּם הָרָעָה; וַיִּנָּחֶם הָאֱלֹהִים, עַל-הָרָעָה אֲשֶׁר-דִּבֶּר לַעֲשׂוֹת-לָהֶם--וְלֹא עָשָׂה. 10 And God saw their works, that they turned from their evil way; and God repented of the evil, which He said He would do unto them; and He did it not.

According to the grammar of these verses, both man and beast wear sack cloth, all cry out onto God, all repent from their evil ways, and therefore all are given forgiveness from the punishment God was planning on bringing upon them.

i think this last one is self explanatory.

What is interesting about God's hesitency about distroying Ninweh is that he compares the animals to the humans on the same level. And he also does this earlier, in terms of repenting.

Jonah Chapter 3

ז וַיַּזְעֵק, וַיֹּאמֶר בְּנִינְוֵה, מִטַּעַם הַמֶּלֶךְ וּגְדֹלָיו, לֵאמֹר: הָאָדָם וְהַבְּהֵמָה הַבָּקָר וְהַצֹּאן, אַל-יִטְעֲמוּ מְאוּמָה--אַל-יִרְעוּ, וּמַיִם אַל-יִשְׁתּוּ. 7 And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying: 'Let neither man nor beast, herd nor flock, taste any thing; let them not feed, nor drink water; ח וְיִתְכַּסּוּ שַׂקִּים, הָאָדָם וְהַבְּהֵמָה, וְיִקְרְאוּ אֶל-אֱלֹהִים, בְּחָזְקָה; וְיָשֻׁבוּ, אִישׁ מִדַּרְכּוֹ הָרָעָה, וּמִן-הֶחָמָס, אֲשֶׁר בְּכַפֵּיהֶם. 8 but let them be covered with sackcloth, both man and beast, and let them cry mightily unto God; yea, let them turn every one from his evil way, and from the violence that is in their hands. ט מִי-יוֹדֵעַ יָשׁוּב, וְנִחַם הָאֱלֹהִים; וְשָׁב מֵחֲרוֹן אַפּוֹ, וְלֹא נֹאבֵד. 9 Who knoweth whether God will not turn and repent, and turn away from His fierce anger, that we perish not?' י וַיַּרְא הָאֱלֹהִים אֶת-מַעֲשֵׂיהֶם, כִּי-שָׁבוּ מִדַּרְכָּם הָרָעָה; וַיִּנָּחֶם הָאֱלֹהִים, עַל-הָרָעָה אֲשֶׁר-דִּבֶּר לַעֲשׂוֹת-לָהֶם--וְלֹא עָשָׂה. 10 And God saw their works, that they turned from their evil way; and God repented of the evil, which He said He would do unto them; and He did it not.

According to the grammar of these verses, both man and beast wear sack cloth, all cry out onto God, all repent from their evil ways, and therefore all are given forgiveness from the punishment God was planning on bringing upon them.

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