Sanhedrin Daf 108 סַנהֶדרִין דַף 108

The next Mishnah lists numerous groups of people who have no share in עולם הבא, and begins: דור המבול אין להם חלק לעולם הבא – the Generation of the Flood have no share in עולם הבא, ואין עומדין בדין – nor will they stand in Judgement. A Baraisa states: דור המבול לא נתגאו אלא בשביל טובה שהשפיע להם הקדוש ברוך הוא – the Generation of the Flood only became arrogant because of the bounty that Hashem bestowed on them. This caused them to declare: כלום צריכין אנו לו אלא לטיפה של גשמים – Do we need [Hashem] for anything but a drop of rain? We have rivers and streams to supply our needs! Hashem said: בטובה שהשפעתי להן בה מכעיסין אותי – with the very bounty that I have bestowed upon them, they are angering Me, ובה אני דן אותם – and with that itself I will punish them (with the מבול). Below, Rebbe Yochanan says: בא וראה כמה גדול כחה של חמס – come and see how great is the power (i.e., impact) of robbery, for although the דור המבול transgressed everything, לא נחתם עליהם גזר דינם עד שפשטו ידיהם בגזל – the decree of their judgement was not sealed upon them until they stretched their hand in stealing.

The passuk says about Noach: נח איש צדיק תמים היה בדורתיו – Noach was a righteous man, perfect “in his generations." Rebbe Yochanan says: בדורותיו ולא בדורות אחרים – in his generation he was considered perfectly righteous, but in other generations he would not have been considered perfectly righteous. Reish Lakish says: בדורותיו כל שכן בדורות אחרים – he was even righteous in his (wicked) generation, and certainly he would have been righteous in other generations. Rebbe Chanina said that Rebbe Yochanan’s opinion is comparable to a barrel of wine in a cellar full of vinegar. במקומה ריחה נודף – In its place, its aroma spreads and is noticed by its contrast with the vinegar’s odor, but when it is not among vinegar, it is not so noticeable. Noach’s righteousness, too, was more pronounced because of the stark contrast with his generation. Rebbe Oshaya says that Reish Lakish’s opinion is comparable to a flask of perfume lying among filth. Its aroma is noticeable even among the filth and is certainly noticed in a fragrant place. The Gemara records some of Noach’s attempts to warn people about the מבול and convince them to do teshuvah.

Reish Lakish says: תשובה ניצחת השיבו עורב לנח – the raven responded with a winning argument to Noach when he sent it out to search for dry earth: רבך שונאני ואתה שנאתני – your Master (Hashem) hates me and you hate me. Hashem instructed Noach to bring seven of each טהור creature, but only two of each טמא creature, “proving” that Hashem hates טמא creatures. He challenged Noach, “Instead of sending out a טהור bird (one of seven), you sent out a טמא bird, risking that if I die, the world would be lacking one species. Or perhaps you want me to die, so you can have my mate to yourself!” Noach replied, “רשע! If the one permitted to me (my wife) is currently forbidden to me on the תיבה, then is it not certain I would not take the one which is always forbidden to me (your mate)!? [Relations were prohibited on the תיבה, and violated only by the dog, the raven, and חם] Noach sent out the dove, which returned with עלה זית טרף – a plucked olive leaf in its mouth. It thus said, “Ribbono Shel Olam! יהיו מזונותי מרורים כזית ומסורים בידך – May my food ("טרף") be bitter as an olive but dependent on You, ואל יהיו מתוקים כדבש ומסורים ביד בשר ודם – rather than sweet as honey but dependent on flesh and blood (people).”