Why Destroy Your Creation?

Rabbi Reuven Mann

The Divine Reaction to Sinfulness

This week’s Parsha describes one of the most inexplicable and cataclysmic events in history, the Great Flood, which eradicated humankind—except for Noach, who “found favor in G-d’s eyes.” The Deluge was not a natural event but was brought about by the Creator as a response to humanity's pervasive sinfulness.

It is challenging to understand why Hashem reacted so severely to humanity’s rebelliousness. After all, God did not create man in a way that rendered him immune to transgression. It is true that, in his original state, man functioned at a high level and was primarily occupied with studying and understanding Creation, as can be seen from his naming of the animals.

Man’s Capacity to Transgress and Repent

However, even at the outset, man was endowed with a Yetzer HaRa (evil inclination), which enabled Eve to yield to the Serpent’s seduction and eat from the forbidden fruit. Adam became a partner in sin when he “listened to the voice of his wife” and partook of the banned substance. Virtually within hours of their creation, both humans demonstrated their capacity to transgress. Yet, this did not prompt God to “regret” that He had created them or terminate their existence.

Instead, He confronted them, seeking to elicit a confession about what they had done. Initially, all the parties were evasive, attempting to deny or deflect their culpability. Hashem’s purpose in the cases of Adam and Chava, as well as Kayin and Hevel, was to bring about Teshuva (repentance) in the sinners. As the Prophet Yechezkel states, “... I do not desire the death of the sinner, declares Hashem Elokim; repent and live!” (Yechezkel 18:32). We must face the fact that man’s propensity to sin stems from his very nature. It is, therefore, inevitable that violations will occur. As King Solomon said, “There is no man who only does good and does not sin” (Kohelet 7:20).

A Generation Beyond Redemption

If this is the case, the story of the Flood requires clarification. Why did Hashem, due to the prevalence of corruption in the world, now “regret” that He had created man and proceed to uproot His creation? Why did He not address this as He had in previous cases of human transgression? Why didn’t He craft punishments that would cause people to regret and overcome their immoral ways? Why was the complete destruction of humankind seen as the only viable solution?

The verses describe the particular moral deterioration of the Dor HaMabul (Generation of the Flood) as follows:

“Now the earth had become corrupt before G-d; and the earth was filled with Chamas (robbery). (Bereishit 6:11)” The people of that time engaged in various forms of sexual immorality, including rape and the forceful seizing of women as wives, not to mention the widespread practice of extreme deviant behavior, including bestiality.

At the same time, there was a pervasive outbreak of robbery, along with many forms of violence, as the strong exploited the weak. Rampant sexual misconduct and oppression of the weak were the defining characteristics of the society in which Noach lived.

Hashem’s Reason for Total Destruction

The great commentator, Ramban, addresses this issue, and his words provide insight into why extreme measures had to be taken against this particular civilization.

“Violence, that is, robbery and oppression. Now G-d gave Noach the explanation [that the Flood was due to the fact that ‘the earth was filled with] violence’ and did not mention the ‘corruption of the way’ [recorded in the previous verse] because violence is a sin that is known and widely publicized. Our Rabbis have said, in Tractate Sanhedrin 108a, that it was on account of the sin of violence that their fate was sealed. The reason for it is that the prohibition against violence is a rational commandment, there being no need for a prophet to admonish them against it. Besides, it is evil committed against both Heaven and mankind. Thus, He informed Noach of the sin for ‘which the end is come’–the doom is reached” (Ramban Commentary on Chumash Bereishit 6:13).

According to this explanation, we can understand why Hashem did not merely rebuke the sinners of this corrupt generation as He had done in previous cases. Humanity had reached a point where it could no longer maintain a functioning society. The ability to organize and sustain a workable social entity is the most fundamental expression of human rationality. Yet, human reason had become subverted by instinctual forces, and people indulged their desires without considering the destructive consequences.

Lessons from the Mabul

Hashem had created man to be a unique creature with an instinctual makeup yet endowed with the Tzelem Elokim (Divine Image). The rational faculty was intended to govern instinctual forces and guide human behavior. However, humanity allowed its reason to become subverted by emotional desires, pursuing them regardless of the harm they caused.

Consequently, the light of the Neshama (soul) was completely extinguished, and the being God had created no longer functioned as a humane creature. He had essentially ceased to be the being Hashem had created, becoming merely another (albeit more advanced) animal. This extreme deterioration of human existence served no purpose and, therefore, had to be terminated. Fortunately, Noach remained righteous, and Hashem saved the world because of him, establishing conditions that would make it much more difficult for humanity to reach such a level of corruption that would necessitate destruction.

We must heed the lessons of the Mabul (Flood). In recent years, due to his prolific technological advancements, man has developed an arrogant posture in which he denies God and seeks to create new moral categories that reflect his own yearning for unrestricted indulgence. At the same time, a great deal of violence and oppression is perpetrated by tyrannical dictators across the globe. The twin sinful manifestations of the Dor HaMabul are fully visible in our times. It is our national mission to proclaim to the world that “man was created in His Image” and must live a moral life based on sexual restraint, wisdom, and compassion. May we be worthy of Divine assistance in pursuing this noble endeavor. Shabbat Shalom.

Dear Friends,

My newest book, Eternally Yours: Torah’s Enduring Relevance for a Life of Wisdom on Devarim, has been published, and is now available at: https://amzn.to/3NBewg7  I hope that my essays will enhance your reading and study of the Book of Devarim and would greatly appreciate a brief review on Amazon.com.  For those in Eretz Yisrael, my books are available at David Linden’s Bookstore located at Emek Refaim Street 21, Jerusalem, and at Pomeranz Bookstore, Be’eri 5, Jerusalem. They are very nice stores to visit and browse. Additionally, I have a new series of YouTube videos called “Rabbi Reuven Mann Torah Thoughts”: https://bit.ly/49N8hyX

—Rabbi Reuven Mann

Rabbi Reuven Mann has been a pulpit Rabbi and a teacher of Torah for over fifty years. He is currently the Dean of Masoret Institute of Judaic Studies for Women and resides in Arnona, Jerusalem.

Questions? Comments? Please reach out to Rabbi Mann on WhatsApp 050-709-2372 or by email at: rebmann21@aol.com or to Mitch Rosner on WhatsApp 054-426-3419 or by email at: mitchrosner@gmail.com