The Worst Sin of the
Generation of the Deluge
The L-rd said to Noach: The
end of all flesh has come before Me, for the Earth is full of violence on
account of them.
I am prepared to destroy them
with the Earth. (Beresheit 6:13)
Rashi explains that the generation of the Flood
was guilty of three crimes. The people had adopted idol worship. They had
abandoned all parameters of proper sexual conduct and even incestuous
relationships were common. Finally, theft accomplished by force and violence
was common.[1] Rashi further notes that the judgment of
the generation was sealed because of the crime of violent theft. It is this
crime that is referred to as “violence” in the above passage.[2]
Why is the crime of violent theft more serious
than idol worship and unrestricted and incestuous sexual behavior? Certainly,
the duty to recognize and serve the Creator is primary to humanity’s mission.
Idol worship is an abandonment of this objective. Similarly, it is difficult to comprehend the value of a society
lacking any restraint of sexual desires. Restraint and self-control
differentiate the human being from the beast.
Nachmanides responds that the significance of
violent theft is that the impropriety of the behavior is known, and easily demonstrated.[3] However, he does not explain why this
characteristic of the sin sealed the judgment against the generation.
Perhaps, Nachmanides’ point is not that the
severity of this sin decided the generation’s fate. He acknowledges that the other sins in which the generation
engaged were at least as serious as violent theft. However, the significance of this sin was that it demonstrated
that humanity had degenerated to an extent that virtually precluded its rehabilitation. In other words, although humanity was
engaged in a variety of other depraved behaviors, these activities allowed for
the possibility that humanity might realize its failings and reform
itself. Why did humanity’s involvement
in violent theft indicate that repentance was not longer likely?
Repentance often depends upon a person’s ability
to pursue enlightened self-interest. In
turn, this pursuit requires two steps.
First, one must recognize that sinful practices are detrimental. Second, the person must have adequate
self-control to act on this recognition and make a change in his behavior. If a person cannot exercise this
self-control even when he is aware that his sinful behavior is
self-destructive, then the person will not be able to alter his behavior and
repent.
Nachmanides’ premise is that although the
generation of the Deluge engaged in many very serious sins, their fate was only
decided when it became clear that the people were incapable of repentance and
change. This level of degeneration
became evident from the people’s engagement in behaviors that were clearly
self-destructive and yet, the people could not restrain themselves. Violent theft is a self-destructive behavior
of this type. It is obvious that this
behavior is self-destructive. Once
society becomes lawless and its members forcibly seize other’s property,
everyone’s livelihood, security, and happiness is compromised. No one can insulate him or herself from harm
in a pervasively violent society.
Those who contribute to creating an environment of violence will,
eventually, become a victim of other’s violence. In other words, an individual’s relationship with the Creator and
personal sexual behavior may be subject to theological debate, but controlling
violent tendencies and working towards an orderly society involves only an
appreciation of the practical necessities of society and the exercise of
self-control. Therefore, Nachmanides
explains that violent theft sealed humanity’s fate.
The Illumination of the Ark’s
Interior
And you should make a tzohar
for the ark. And the structure should
taper upward to a cubit. And you should
place a door in its side. Make it with
a bottom level, a second level, and a third level. (Bereishit 6:16)
Noach
is commanded to build a tevah - ark.
Hashem dictates the design of the tevah to Noach. He tells Noach the tevah should
include a tzohar. The Sages
agree that the tzohar was designed for illumination. However, the
specific design is disputed. Some Sages
explain that the tzohar was an ordinary window. It provided natural light from the
outside. Rebbe Yochanan disagrees. He maintains that the tzohar was a
luminous stone.[4] What is the basis of this dispute? Why would Sages disagree over the design of
the tzohar?
Torah
Temimah explains that the disagreement can be easily understood if we consider
another incident. In Parshat VaYerah,
the Torah describes the destruction of Sedom and the rescue of Lote and his
family. Lote and his party are warned
not to look back at Sedom during their flight.
The Sages explain the reason for this injunction. Lote and his family were saved as a
consequence of Avraham’s merit. These
individuals did not, by their own merits, deserve to be spared. Therefore, they had no right to look back
and observe the destruction of their neighbors. Various questions can be asked regarding this restriction. However, one principle emerges. Those not deserving to be spared have no
right to look upon the destruction of others.
Using
this principle, Torah Temimah explains the argument over the design of the tzohar. A window provides light. It also affords the opportunity to look upon
the outside world. A luminous stone
also provides light. However, if the tzohar
was a rock, the tevah was completely sealed. Noach and his family could not observe the destruction of
humanity. The Sages maintaining that
the tzohar was a window, are expressing the opinion that Noach was a
righteous person by any standard. He
was saved because of his own merits.
Accordingly, he was permitted to observe the destruction of the
Deluge. Rebbe Yochanan disagrees. He maintains that Noach did not deserve the
extraordinary treatment through which he was saved. Instead, he was spared because Hashem wished to reestablish
humanity after the Deluge and Noach and his family – although flawed – was the
best choice for this purpose. Rebbe
Yochanan reasons that Noach and his family were not completely innocent of
sin. Like Lote and his family, they had
no right to observe the destruction of their fellow human beings.[5]
And the entire earth had
one language with uniform words.
(Beresheit 11:1)
This
pasuk introduces the discussion of the Dispersion. After the Deluge, humankind reestablishes
itself. Population increases. Society is very homogenous. All people share common ancestors, language,
and customs. It is not surprising that
Noach’s offspring chose to live together and settle in a valley in
Shinaar. Humanity joins together in
constructing a magnificent city with a tower reaching into the heavens. They feel that this project will create
social cohesion. All members of the community will live together in this
impressive city. Families will not
establish individual settlements.
Hashem objects to this plan. He
brings about the development of a variety of languages among the families. The people no longer share a common
language. Without this uniting
influence, the various families drift apart and establish individual
communities.
Every incident included in the Torah serves
a purpose. Some important lesson is taught. What is the message of this episode? Our Sages offer a number of responses. Although some of these explanations are
well-known, there are other fascinating responses. Maimonides provides one of the most interesting
explanations. Maimonides explains that
the Torah asserts that the universe was created by Hashem. The Torah recognizes that an obvious
objection can be raised. If we are
descendants from a single set of ancestors, how can we account for humanity’s
cultural diversity? Humanity is composed
of radically diverse societies and cultures.
How can this be reconciled with the proposition that we all descend from
Noach?
Maimonides
explains that the episode of the Dispersion is included in the Torah as a
response to this question. The Dispersion
established the beginnings of human diversity.
This incident is included in the Torah to account for this diversity.[6]
Rabbaynu
Ovadia Sforno suggests an alternate explanation of this section’s
significance. In order to understand
his interpretation of this incident, we must begin with a question. Why did Hashem disrupt the work of these
advanced social planners? It seems that
their objective was admirable. Much of
the conflict and hatred throughout history is a result of the perceived differences
between nations and people. These early social engineers had the foresight to
work towards preventing this tragedy.
It seems that the history of humanity would be far more civilized had
these builders succeeded!
Sforno
suggests that the incident must be understood in its context. The Chumash relates this incident
immediately prior to the introduction of Avraham. This alludes to some connection between this incident and the
development of Avraham. What is this
relationship?
These
social planners existed at a time in which idolatry was widely practiced. The shared culture of humanity included this
universal religious perspective. If the
builders had succeeded, they would have created overwhelming religious
uniformity. This uniformity would have
encouraged absolute conformity. It
would have been very difficult for any individual to question the religious
perspective of all humanity. In
addition, it would very easy to suppress any would-be critic.
The
fragmenting of society eliminated this problem. Religious diversity quickly developed. With the emergence of many conflicting religious outlooks, it was
easier for an inquisitive person to question the truth of the various
perspectives. In fact, the emergence of
a variety of perspective encouraged an open-minded person to consider the truth
of the religious system’s competing claims.
After all, they could not all be correct. Avraham was such a thinker and he questioned the theologies of
his era. This process of questioning
led Avraham to the development of monotheistic religion.[7]
Gershonides
suggests another explanation of the incident.
He begins with the assumption that Hashem created a universe governed by
natural laws. Hashem does perform
miracles. However, these miracles are
exceptions to His interaction with the universe. He created a wondrous system of natural laws designed to govern
the everyday events of the material universe.
He interferes only sparingly with this system.
In
such a universe, there is potential for natural disasters. Hurricanes, earthquakes, and floods are all
part of the pattern of nature. These
disasters can destroy communities and wipe out entire populations. However, humanity has survived these
catastrophes. This is because
generally, these tragedies are localized.
A volcano may erupt destroying an entire island. However, a community five hundred miles away
will be relatively unaffected.
It
is obvious that the survival of humanity depends upon its dispersion. If all humanity were to concentrate in a
specific geographic area, its survival would be endangered. A single catastrophe could destroy all
humankind. In order to prevent such a
tragedy, Hashem dispersed humanity over the face of the globe. This assured that natural disaster would not
jeopardize all of humankind.[8]
[1] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Beresheit 6:11.
[2] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Bereshet 6:13.
[3] Rabbaynu Moshe ben Nachman
(Ramban/Nachmanides), Commentary on Sefer Beresheit 6:13.
[4] Ibid. 108b.
[5] Rav Baruch HaLeyve Epstein, Torah
Temimah on Sefer Beresheit 6:16.
[6] Rabbaynu Moshe ben Maimon (Rambam/Maimonides) Moreh Nevuchim, volume 3, chapter 50.
[7] Rabbaynu Ovadia Sforno, Commentary
on Sefer Beresheit, 11:6.
[8] Rabbaynu Levi ben Gershon
(Ralbag/Gershonides), Commentary on Sefer Beresheit, (Mosad HaRav Kook,
1994), p 98.