Bereishit Rabbi 32 Supplementary Texts (use this alongside the core text at https://www.sefaria.org/sheets/248688)

Doeg
After parting from Jonathan, David fled from Saul's jealous anger and hid in Nob. He went to Ahimelech, the High Priest, claiming to be on a clandestine royal mission. Ahimelech fed David and his men with the showbread, and gave David the sword of Goliath. By doing this, David endangered Ahimelech's life, since Doeg was present ("detained before the Lord") and witnessed Ahimelech's service to David. (1 Sam 21)
Later, Saul asked about the whereabouts of David, prompting Doeg to respond:
Then answered Doeg the Edomite, which was set over the servants of Saul, and said, I saw the son of Jesse coming to Nob, to Ahimelech the son of Ahitub. (1 Sam 22:9)
Therefore, Saul summoned Ahimelech and his entire company, asking him why he decided to conspire against him by protecting David. Ahimelech, possibly in an attempt to save himself, claimed that he was uninvolved in the controversy between Saul and David. Saul coldly rejected his claim and ordered Ahimelech and the priests to be executed. His officials refused to raise their hands against the priests, and Saul turned to Doeg, who carried out the executions. Saul followed that up with an attack on the city of Nob, the city of the priests, and the families of the priests – men, women, and children – were put to the sword. Only Abiathar escaped, and fled to join David.
The death of Ahimelech, as the great-grandson of Eli, is seen as fulfilling part of the curse on the House of Eli that none of his male descendants would live to old age (1 Samuel 2:31-33).^[2]
David later showed remorse for his part in the incident:
And David said unto Abiathar, I knew it that day, when Doeg the Edomite was there, that he would surely tell Saul: I have occasioned the death of all the persons of thy father's house. (1 Sam 22:22)
The heading above Psalm 52 records that David wrote it after Doeg the Edomite betrayed Ahimelech to Saul.

Ahitophel
Ahitophel or Ahithophel was a counselor of King David and a man greatly renowned for his sagacity. During Absalom's revolt he deserted David (Psalm 41:9; 55:12–14) and supported Absalom (2 Samuel 15:12).
David sent his friend Hushai back to Absalom, in order to counteract the counsel of Ahitophel (2 Samuel 15:31–37). Ahitophel had recommended an immediate attack on David's camp at a point where he was weary and vulnerable (2 Samuel 17:1-2), whereas Hushai suggested that "the advice that Ahithophel has given is not good at this time" (2 Samuel 17:7) and recommended delay while a larger army was assembled to counter David's alleged strength (2 Samuel 17:11-13). Perversely, "for the LORD had purposed to defeat the good advice of Ahithophel" (2 Samuel 17:14), Hushai's advice was accepted. Seeing that his good advice against David had not been followed due to Hushai's influence, Ahithophel apparently surmised that the revolt would fail. He then left the camp of Absalom at once. He returned to Giloh, his native place, and after arranging his worldly affairs, hanged himself, and was buried in the sepulcher of his fathers (2 Samuel 17:23).
The Talmud speaks of this counsellor of David as "a man, like Balaam, whose great wisdom was not received in humility as a gift from heaven, and so became a stumbling-block to him" (Num. R. xxii.). He was "one of those who, while casting longing eyes upon things not belonging to them, lose also the things they possess" (Tosef., Soṭah, iv. 19). Accordingly, Ahithophel was granted access by Almighty God into the Divine powers of the Holy Name (YHWH). And being thus familiar with Divine wisdom and knowledge as imparted through the Holy Spirit, he was consulted as an oracle like the Urim we-Tummim (2 Samuel 16:23, Yer. Sanh. x. 29a, Suk. 53a et seq.). But he withheld his mystic knowledge from King David in the hour of peril, and was therefore doomed to die from strangulation (Tanna debe Eliyahu R. xxxi., Mid. Teh. iii. 7; Ex. R. iv., Mak. 11a). "Ahitophel of the house of Israel and Balaam of the heathen nations were the two great sages of the world who, failing to show gratitude to God for their wisdom, perished in dishonor. To them the prophetic word finds application: 'Let not the wise man glory in his wisdom,' Jer. ix. 23" (Num. R. xxii.).
It is also said that David, during his reign, had many disagreeable encounters with Ahithophel. Shortly after his accession the king seems to have overlooked Ahithophel in his appointments of judges and other officials. Consequently, when David was in despair concerning the visitation upon Uzzah during the attempted transport of the ark (2 Samuel 6:6; see Uzzah) and sought counsel of Ahithophel, the latter mockingly suggested to him that he had better apply to his own wise men. Only upon David's malediction, that whoever knew a remedy and concealed it should surely end by committing suicide, did Ahithophel offer him some rather vague advice, concealing the true solution, which was that the ark must be carried on the shoulders of men instead of upon a wagon (Num. R. iv. 20, Yer. Sanh. x. 29a).

Categories of Forbidden Relationships
Biblical prohibitions[edit]
Sexual relations with certain close relatives are forbidden. Though they are generally called incestuous relations, the biblical list does not necessarily correspond to those prohibited under state laws.
The relationships forbidden by Leviticus 18 are:

• One's mother (Leviticus 18:7)
• One's father (Leviticus 18:7)
• One's stepmother (Leviticus 18:8)
• One's paternal or maternal sister (Leviticus 18:9)
• One's paternal sister through one's father's wife (Leviticus 18:11)
• One's daughter (inferred from Leviticus 18:10)
• One's granddaughter (Leviticus 18:10)
• A woman and her daughter (Leviticus 18:17)
• A woman and her granddaughter (Leviticus 18:17)
• One's aunt by blood (Leviticus 18:12-13)
• One's father's brother (uncle) (Leviticus 18:14)
• One's father's brother's wife (aunt) (Leviticus 18:14)
• One's daughter-in-law (Leviticus 18:15)
• One's brother's wife (sister-in-law) (Leviticus 18:16), with the exception of Yibum
• One's wife's sister (sister-in-law) during one's wife's lifetime, even if since divorced (Leviticus 18:18)

Rabbinically prohibited relationships[edit]
In addition to the relationships biblically prohibited to Jews, rabbis have gone further to prohibit additional relationships with various blood relatives or in-laws. These are called "Shni'ot" (secondary prohibitions or seconds). Some of these are:^[1]

• One's grandmother
• One's brother
• One's great-grandmother
• One's grandfather's wife
• One's great-grandfather's wife
• One's grandson's wife

Adopted children who are raised together are not permitted to marry because of appearances, even if they are not biologically related.^[4]

http://rabbionanarrowbridge.blogspot.com/2018/11/reward-punishment-middah-keneged-middah.html

600 + 350 + 150days + 150days + 3 months + 40days +2xsevendays for the birds

Rabbinic literature states that when Noah was four hundred and eighty years old all the righteous men were dead, except Methuselah and himself, who were of immense stature as they were descended from the sons of God. At God's command they both announced that one hundred and twenty years would be given to men for repentance; if in that time they had not mended their evil ways, the earth would be destroyed. But their plea was in vain; even while Noah was engaged in building the ark the wicked made sport of him and his work, saying: "If the Flood should come, it could not harm us. We are too tall; and, moreover, we could close up with our feet [which were of monstrous size] the springs from below." They resorted to these tactics; but God heated the water, and their feet and the flesh of their bodies was scalded.^[9]
The 17th century midrashic Sefer haYashar ("Book of Jasher")^[10] describes Methuselah with his grandson Noah attempting to persuade the people of the earth to return to godliness.^[11] All other very long-lived people died, and Methuselah was the only one of this class left.^[12] God planned to bring the flood after all the men who walked in the ways of the Lord had died (besides Noah and his family).^[13] Methuselah lived until the ark was built, but died before the flood, since God had promised he would not be killed with the unrighteous.^[12] The Sefer haYashar gives Methuselah's age at death as 960.^[14]

Methuselah
https://slate.com/culture/2014/03/noah-movie-biblical-accuracy-how-the-darren-aronofsky-movie-departs-from-the-bible-story.html

In the movie, Methuselah, Noah’s grandfather, lives alone on the top of a mountain and has a constant craving for berries. He also keeps hallucinogens and has some mystical powers—including the ability to repair reproductive organs. He dies during the flood. Not much is said about him in the Bible, though he is the oldest documented person mentioned in the book. (After the flood, God proclaims that man won’t live more than 120 years.) Doing some math using the genealogy the Bible gives us, it makes perfect sense that Methuselah would have died in the flood: As the Bible tells it, he was 187 when Lemech was born and Lemech was 182 when Noah was born. Noah was 600 when the flood came, the Bible says, which would make Methuselah 969, the same age that the Bible claims he was when he died.

“Hashem Came from Mt. Sinai – Having Shone Forth from Mt. Seir, and Appeared at Mt. Paran” (Devarim 33:2)
Midrash Sifri, Devarim 343
Lest the nations of the World complain that Hashem was unfair in not offering the Torah to the rest of the world, Hashem did in fact offer it to all the other nations of the world, and was turned down by all.
Hashem first offered it to the descendants of Esav, who lived in the area of Mt. Seir, in accordance with the inheritance that Hashem had given them. When he offered them the Torah, they asked, “What are its laws?” When Hashem told them that one of its laws was “You shall not murder,” they said, “How can we accept the Torah? That law goes against our very nature, as Yitzchak said to our father, Esav, “And you will live by the Sword!” (Bereshit 27:40)
He next offered it to Amon and Moav, who likewise turned it down. They asked, “What are the laws of the Torah?” When they heard that immorality was one of its main prohibitions, they said, “Our national origins are bound up with a story of immorality between Lot’s daughters and their sleeping father. (Bereshit 19:30-38) Immorality has become part and parcel of our national character.
When he offered it to the descendants of Yishmael, they could not then, and they cannot now, deal with the prohibition against stealing (Vayikra 19:11), as the Angel of the L-rd said to our mother Hagar about our ancestor, Yishmael, “He will be a person without self-control, with his hand in everyone else’s property, and everyone else’s hand in his property, and he will camp on the borders of everyone else’s land.” (Bereshit 15:12)
It was only when He offered the Torah to the Jewish People that He found a Nation with the potential to live according to all the laws of the Torah. And they realized this potential by saying to Hashem, “Naaseh V’nishma, “We will first obey, and then understand,” (Shemot 23:7), when He offered them His holy Torah.

On the issue of blemishes and sacrifices, see
https://www.sefaria.org/sheets/173468?lang=bi

Androlepsy
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Androlepsy, in ancient Greek law, was a custom in Athens that if a citizen was killed abroad, and the criminal was not delivered for punishment, the victim's relatives were allowed to arrest as many as three citizens of the offending city. They would be held hostage until the actual criminal was handed over, and perhaps tried for murder instead of him. The Greeks called this androlepsia, and the Romans clarigatio. The persons entrusted with the office of seizing the three hostages were usually the trierarchs, and the commanders of warships.
The word is formed of άνήρ, "man", and λαμβάνω, "I take".

https://whc.unesco.org/en/tentativelists/5706/#:~:text=Mount%20Gerizim%2C%20or%20Jebel%20et,so%20for%20thousands%20of%20years.&text=It%20has%20been%20traditionally%20identified,the%20rival%20Temple%20of%20Jerusalem.
Mount Gerizim, or Jebel et-Tor, is the sacred mountain of the Samaritans and has been so for thousands of years. It consists of three peaks, the main summit, the wide flat western hill and Tell er-Ras to the north. It has been traditionally identified with the sacred mountain upon which the Blessing was delivered by Divine decree, a claim which, in Samaritan belief, overrides that of the rival Temple of Jerusalem. On the summit is a rock which the Samaritans believe was the place where Abraham was about to sacrifice his son Isaac.

Black Sea deluge hypothesis[edit]
Black Sea today (light blue) and in 5,600 BC (dark blue) according to the hypothesis by Ryan and Pitman
In 1997, William Ryan, Walter Pitman and their colleagues first published the Black Sea deluge hypothesis. They proposed that a catastrophic inflow of Mediterranean seawater into the Black Sea freshwater lake occurred at 7,150 ¹⁴C years BP (7550 calendar years BP).^[3] Before that date, glacial meltwater had turned the Black and Caspian Seas into vast freshwater lakes draining into the Aegean Sea. As glaciers retreated, some of the rivers emptying into the Black Sea declined in volume and changed course to drain into the North Sea. The levels of the lakes dropped through evaporation, while changes in worldwide hydrology caused overall sea level to rise.
The rising Mediterranean finally spilled over a rocky sill at the Bosporus. The event flooded 100,000 km² (39,000 sq mi) of land and significantly expanded the Black Sea shoreline to the north and west. According to these researchers, 50 km³ (10 cu mi) of water poured through each day, two hundred times the flow of Niagara Falls. The Bosporus valley roared and surged at full spate for at least three hundred days. They argued that the catastrophic inflow of seawater resulted from an abrupt sea-level jump that accompanied the Laurentide Ice Sheet collapse and the ensuing breach of a bedrock barrier in the Bosporus strait.
As proposed, the Early Holocene Black Sea flood scenario describes events that would have profoundly affected prehistoric settlement in eastern Europe and adjacent parts of Asia and possibly was the basis of oral history concerning Noah's flood.^[3] Some archaeologists support this theory as an explanation for the lack of Neolithic sites in northern Turkey.^[4][5][6] In 2003, Ryan and coauthors revised the dating of the early Holocene Noah's flood to 8,400 ¹⁴C years BP (8800 calendar years BP).^[7]