If the animals sinned and were punished too, how can the Torah ascribe the main sin to robbery (of which animals were obviously not guilty)?
Ramban #1: If, as Rashi points, this was the case, then this Pasuk pertains only to humans, mentioning only the punishment that they received. 1
Ramban #2: The animals and the birds too were guilty of Chamas, in that they all preyed upon each other (or upon humans).
This distinction however, is unclear, seeing as the animals died together with the humans?
There were a number of Tzadikim at that time. Why does the Torah write that the end of all flesh was imminent?
Rashi: When there is Zenus (immorality), mass destruction ensues that kills guilty and innocent alike. 1
Bereishis Rabah (31): The decree was due to the afflicters and the screams of the afflicted. 2
Hadar Zekenim: If so, how did Noach and his family survive? Rather, because the majority died, it is as if all died. Also, Noach was spared to save the world from extinction (see also Moshav Zekenim). Everyone else, even those who were perhaps, not deserving of the death-sentence, perished. See also Toldos Yitzchak - Because the majority was liable, also Noach should have died in the Flood. Therefore the Torah needed to say earlier that he found favor in the eyes of HaSh-m.
Mishnas R. Aharon (Vol. 1, p. 222): What was the charge against the afflicted? Their screams were not due to (desire for) justice, rather, to (bad) Midos. (Presumably, he must say so also about "v'Haragti Eschem" (Vayikra 22:23). The screamer is punished before his afflicter (Bava Kama 93a)! - (PF)
Rashi continues: "...and kills both the good and the wicked." If so, how as Noach saved?
Gur Aryeh: This is why Noach was commanded to build a Teivah, to separate himself from his surroundings. Only when the righteous are found together with the wicked are they in danger.
Having just explained that the Flood was a punishment for Zenus, how can the Torah then write that it was the result of robbery?
Hadar Zekenim (to 6:11), Riva: The final straw was indeed, robbery, 1 only, if not for the wide-spread Zenus, the Tzadikim would not have died. 2
Ramban: We know from intellect that one may not steal. 3 A Navi need not warn about it. Robbers are evil to HaSh-m and to people.
Riva: If not for theft, there would not have been any decree, or they would have died differently. However, Sanhedrin 108b says that they were judged in boiling water due to Zenus!
Gur Aryeh concurs; he derives this from the Pasuk, "The end of all flesh (even the righteous) has come."
Chochmah u'Musar (Vol. 4, p. 16): A natural Mitzvah (known from intellect) is like a Shali'ach of Midas ha'Din. Patience (before punishing) does not apply to Midas ha'Din.
What does the Torah mean when it writes, "because the land is full of robbery before them"?
Seforno: Everyone steals 1 from one another - the owner robs the share-cropper by force, and the sharecropper robs the owner by trickery - with the result that the land provides all of its fruit to robbers.
Moshav Zekenim: Chamas is one who takes by force, but pays. The decree was sealed for Gezel (without paying). Also refer to 6:11:1.2:2.
Why does the Pasuk conclude with the words, "Es ha'Aretz"?
Rashi #1: It means that HaSh-m will destroy them from the land. 1
Rashi #2, Targum Onkelus and Targum Yonasan: He will destroy them together with the land; the top three Tefachim of soil disintegrated in the Flood. 2
Ramban (citing the Ibn Ezra): It is as if the Torah had written. "... I will destroy them and I will destroy the land."
Seforno: After the Flood, HaSh-m caused the earth to incline on its axis as it orbits the sun. This causes seasonal weather changes, 3 and the state of the air and earth deteriorated. As a result, man's lifespan after the Flood was drastically curtailed. 4
As we find, for example, in Shemos 9:29.
Gur Aryeh: Rashi found the first explanation difficult; the phrase "Es ha'Aretz" could have been omitted entirely. He therefore gives this alternate explanation.
The quality of the food also dropped. Consequently, from then on (to make up for the deficiency), man was allowed to kill and eat animals.
QUESTIONS ON RASHI
Rashi writes: "'The end of all flesh' - Wherever immorality is found...." How does Rashi know that this verse refers to immorality?
Gur Aryeh: The preceding Pasuk used the phrase "Hishchis Kol Basar" - "all flesh corrupted," and this refers to immorality. 1 (Refer to 6:12:1:1.) This Pasuk, "Ketz Kol Basar" - "the end of all flesh" is a continuation.
The text of our Rashi says "immorality and idolatry," but it seems throughout the Gur Aryeh's commentary that his text stated only "immorality" (EK).
Rashi writes: "Wherever immorality is found, 'Andarlamusya' comes to the world...." What does this term mean, and how was it fulfilled in the Mabul?
Gur Aryeh: According to the Aruch, Andarlamusya is Dever - a plague of death; the Midrash writes that the angel of death went along with the Flood waters. This is why HaSh-m commanded Noach to conceal himself in the Teivah. Refer to 6:13:2.4.
Rashi writes: "Wherever immorality is found...." Since both idolatry and immorality are referred to as "Mashchis" (Refer to 6:11:1:1); we would expect idolatry to likewise result in a plague?
Gur Aryeh #1: Those who commit idolatry sin directly against HaSh-m [by denying His unity]. Therefore, HaSh-m Himself metes out punishment, and He distinguishes between the righteous and wicked. Those guilty of immorality, on the other hand, are punished by means of the "Mashchis," 1 which cannot make such a distinction.
Gur Aryeh #2: Immorality is a sin of the Guf (physical body), so when physical destruction is meted out, no distinction is made between the righteous and wicked, for they are equivalent in their Guf. The distinction between righteous and wicked individuals resides in their Nefesh; therefore, when punishment is meted out for idolatry (a sin of the Nefesh), the righteous are spared.
The text of our Rashi says "immorality and idolatry," but it seems throughout the Gur Aryeh's commentary that his text stated only "immorality."
Rashi writes: "...and kills both the good and the wicked." Why do the righteous perish along with the wicked when there is immorality in the world?
Gur Aryeh: The Yetzer ha'Ra, specifically in the area of immorality, is referred to as "Mashchis" (Refer to 6:11:1.1:1).This term means utter destruction down to the foundations, and the righteous are the foundation of the world.
Rashi writes: Their verdict was sealed only because of robbery." Why was this so?
Gur Aryeh #1: HaSh-m generally has pity on the world and does not rush to destroy it, but when robbers themselves destroy the world through their actions, HaSh-m also does not have pity.
Gur Aryeh #2: Most other transgressions do not awaken HaSh-m's strict Din (justice), and it is possible to annul the verdict. When a person robs his fellow by force, it awakens strict Din, and the verdict is sealed immediately, and cannot be revoked.
Gur Aryeh #3: As long as Teshuvah is possible, a verdict is not sealed. One who steals from the masses cannot do Teshuvah [because he does not know to whom to return the money], and therefore their verdict was sealed.
