GEN591 Ibn Ezra defines hamas as referring to acts of violent oppression such as robbery and rape. (By Warren Zev Harvey, “Ethical Theories among Medieval Jewish Philosophers”) OXFORD 99 ft. 28

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GEN592 Over and above the economic loss involved in theft and the moral effect on the individuals concerned, the rabbis were clearly aware of its effect on the social and moral fabric of society.  Judaism has always maintained that evil actions and wrongdoing, such as theft and robbery are not only the problem of the parties concerned.  Rather, by perverting concepts of what is permitted and what is forbidden, they eventually undermine the whole basis of society.  Permissiveness in regard to theft sooner or later affects man’s religious behavior, his sexual mores, and even his regard for the sanctity of human life.   TAMARI 41

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GEN595 The Talmud, discussing the biblical description of spiritual conditions prior to the Flood, concludes that the destruction of that generation was finalized only when they were guilty of robbery.  Sanhedrin 108b  It should be noted that the word chamas – “wrongdoing” – is understood in halakhic terms as referring to the theft of a marginal item (less than shaveh prutah).  Pre-Deluge society was to be destroyed because of all –pervasive economic immorality that concerned itself with the theft of even relatively unimportant things. Rabbi Shimshon Raphael Hirsch on this verse.  In our day this could be construed as covering those areas not commonly viewed as criminal, such as exploiting expense accounts, exploiting consumer ignorance by overcharging slightly, or holding back due payments in order to benefit from inflationary price changes.  TAMARI 41-2

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GEN593 The Holy One Blessed be He exiled the Jews among the nations only so that converts should be added to their numbers Pesachim 87b.  If the Jews deal with them without deceit, they will cleave to them. And the Holy One Blessed be He looked with disfavor upon the stealing of the wicked (this verse).  It is told Deuteronomy Rabbah 3:3 that the disciples of Rabbi Shimon ben Shatach, finding a precious stone hanging from the neck of a donkey that he had purchased from an Ishmaelite, brought it to him and said: “Our master, ‘The blessing of Hashem makes one rich’ Proverbs 10:22.  [i.e., This is a gift to you from God], to which he replied, “I bought a donkey; I did not buy a precious stone.”  Thus saying, he went and returned the stone to the Ishmaelite, who thereupon proclaimed: “Blessed is Hashem, the God of Shimon ben Shatach.”  TZADIK 403-305

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GEN596 Many years [after the generation of Noah], the generation that built the Tower of Babel was guilty of rebelling against God.  (Rashi). We would think that rebelling against the Almighty Himself would be a far more heinous crime than stealing.  And, yet, Rashi commentary on 11:9 asks why it is that the generation of Noah was destroyed while the generation that built the tower was merely scattered and separated by different languages, as much lesser punishment.  Rashi answers, based on the Midrash Numbers Rabbah 11:7 that while it is true that the sin of rebelling against God was more severe than stealing, the generation that built the tower cared about one another and worked, together in peace, even while committing sin, in building the Tower of Babel.  In that merit of peace, their lives were spared.  This also implies that if people are peaceful to each other, God has hope that they may redeem themselves in the future, although they sin now.  When people steal from one another and are not peaceful, there is no hope for that society and it must be destroyed.  [See also, Genesis 24:3 AMJV 160] AMEMEI 211

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GEN597 The members of the generation of Noah were guilty of stealing and generally bringing down society by not caring about their fellowman. Genesis 6:11.   Many years later, the generation that built the Tower of Babel was guilty of rebelling against God.  (Rashi). We would think that rebelling against the Almighty Himself would be a far more heinous crime than stealing.  And, yet, Rashi commentary on 11:9 asks why it is that the generation of Noah was destroyed while the generation that built the tower was merely scattered and separated by different languages, as much lesser punishment.  Rashi answers, based on the Midrash Numbers Rabbah 11:7 n 11:9  that while it is true that the sin of rebelling against God was more severe than stealing, the generation that built the tower cared about one another and worked, together in peace, even while committing sin, in building the Tower of Babel.  In that merit of peace, their lives were spared.  This also implies that if people are peaceful to each other, God has hope that they may redeem themselves in the future, although they sin now.  When people steal from one another and are not peaceful, there is no hope for that society and it must be destroyed.  [See also, Genesis 24:3 AMJV 160] AMEMEI 211

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GEN598 Why was divine forgiveness denied to the generation of Noah and to the people of Sodom? One may suggest that absolution by penitence was a divine concession first granted to Moses. One may also rationalize the absence of early forgiveness by the prevalence of extreme corruption which destroyed man’s ability to perceive wrong, to confess to it, and to experience penitence. Biblical texts seem to support this view. The sentence “And the earth was filled with violence” (prior to the Flood) [This verse] seems to convey the enormity of the corruption. The description of the Sodomites,” their sin is exceedingly grievous” Genesis 18:20 similarly depicts extreme depravity. The Talmud also agrees with the view that divine forgiveness was always available to man if only he mended his ways. Penitence would have saved the victims of the Flood and the people of Sodom. Rabbi José of Caesarea offered the following scenario: “Noah rebuked them, urging ‘Repent, for if not, the Holy One, blessed be he, will bring a deluge upon you’” Sanhedrin 108a. Josephus included a similar scenario in his history of the Jewish people: “and [Noah] being displeased at their conduct urge them to change the disposition and their actions for the better” Antiq. III:1. The institution of the solemn Day of Atonement made the theological doctrine of penitence and forgiveness central to Judaism. However, the Day of Atonement primarily relates to religious offenses against God. It is an axiomatic rabbinic maxim that “offenses against God are forgiven [on Yom Kippur], but offenses against God against a fellow man are not condoned unless one receives the forgiveness of his victim” Rosh HaShanah 17b. It is important to bear in mind that a violation of the rights of the fellow man constitutes a double offense, against men and against God. Consequently one must secure the forgiveness of both. The steps leading to human forgiveness are somewhat different than those preceding divine forgiveness. In place of penitents, a term which has a theological connotation, it is preferable to demand an expression of regret and remorse. The sequence preceding human forgiveness is as follows: an admission of guilt, the expression of regret, an apology, and a request for forgiveness. There must also be an offer to make restitution for whatever damage was done. This applies to physical damage as well as to the mental suffering of the injured party. BLOCH 135-6

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GEN599 [This verse] holds both humans and animals (kol basar) culpable for the earth’s corruption. (By Aaron S. Gross, "Jewish Animal Ethics") OXFORD 419

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GEN600 When a person engages in the sex act and his intentions are not for the sake of Heaven, the seed that issues from him is considered a ‘fetid drop,” and God has no part in it.  About such does the Torah say, as in the story of Noah’s generation, “for all flesh had corrupted their way on the earth” [this verse]. This is the way to the destruction of the body, it is equivalent to offering devotions to an idol, or planting a tree that is worshipped by idolators, for he sows corrupt seed.  The offspring of such intercourse become wicked and estranged.  GOODSOC 107

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GEN601 Animals and man had sex with species different from their own.  AMEMEI 260

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