This parsha raises some interesting questions. Why spare Noah? What makes Noah so special? Was anyone else worthy of saving? Why save anybody? Why destroy the world in the first place if the end is the same? Why reboot the same problems?
The parsha says God decided to destroy all life on earth by Flood, on account of the corruption of the earth, “for all flesh had corrupted its ways on earth.” (Gen. 6:12) “The earth was filled with lawlessness.” (Gen. 6:9) Earlier, Genesis 6:1-2 refers to men beginning to increase on earth and “divine beings” taking wives from the daughters of men. Whether divine beings refers to other men or something “other” than man is unclear. The Plaut Torah offers a number of interpretations (e.g. fallen angels, the sons of Seth, “the sons of God”). Regardless, the offspring of these unions “were the heroes of old, the men of renown.” (Gen. 6:4) Is it significant that man is immediately condemned following these passages? (Gen. 6:4-5) Is it significant that Noah’s lineage is delineated separately? Is it significant that Noah, apparently, was neither a hero of old or a man of great renown? Did these heroes – and their ancestors, the so-called “divine beings” – enjoy divine favors that Noah (and his line of ancestors) did not have? The haftorah states “The children of the wife forlorn Shall outnumber those of the espoused.” (Isa. 54:1). Could these people have been the children of “the wife espoused,” that is, where wife can mean “nation” or “nations” in the biblical sense, nations God favored before Noah and the Flood? By choosing lawlessness, did they fail their divine obligations?
Is it also significant that the line leading up to Noah is always traced through the first named child? From the Torah’s perspective, we know these are the first named children, but were they the first children themselves? We don’t know. You can support either conclusion. On the one hand, Adam and Eve bore Cain and Abel before Seth. Seth was the third child and ancestor of Noah. Isaac and Jacob are both second sons, themselves. On the other hand, Shem, ancestor of Terah and Abram, was likely the eldest of Noah’s sons. “Noah…was blameless in his age; Noah walked with God. Noah begot three sons: Shem, Ham, and Japheth.” (Gen. 6:9-10). Abram and Terah are themselves introduced as the first of the named children. (Gen. 11:24-26). To this day, lineages are recounted on paper from the eldest to the youngest. Yet, the Torah again is unclear. “The sons of Noah who came out of the ark were Shem, Ham, and Japheth.” (Gen. 9:18) “Sons were also born to Shem, ancestor of all the descendants of Eber and older brother of Japheth.” (Gen. 10:21). Were there sons of Noah who didn’t come out of the ark? Was Shem the only older brother of Japheth? Or just an older brother of Japheth? If Terah worshipped other gods (Josh. 24:2), can we assume he engaged in sex worship? Could Terah have had other children from these unions? We know Terah had other wives after Abraham’s mother (Gen. 20:12); were there any before?
The Torah singles Noah out in a very special way, with little preamble. Certainly, little introduction to Noah besides being righteous and walking with God (Gen. 6:9). How did Noah become the man he became? Were his forebears distinct from the rest of the world in some way? Were they among the “heroes” and/or the lawless? Were they in some “righteous” minority? Or were they not, but had God-worship, or at least God-respect, in their family (Enoch, Gen. 5:22)? Were they “children of the wife forlorn”? Could this seemingly disjointed tradition have been carried on by Noah?
How fascinating the implications on the environment today! Mankind, in the ongoing work to “master” the earth, causes a lot of violence. Natural disasters increase as this continues. Can we cast mankind as the “wife espoused” and nature as the “wife forlorn”? Can we expect nature’s upset to escalate as our activities continually escalate? Are we headed towards cataclysm, possibly a life ending one? This causes a problem with God’s promise to never again destroy all life (Gen. 8:21). If we are destroyed on account of our own actions, such as destroying the world (our basis for life) or causing nature to adjust itself in ways hostile to us, is God to violating his promise? Or is this simple causality? Is God even involved? Regardless of God’s promise, can we destroy ourselves? If we fail to uphold our end of the Covenant, can the consequences be free of God’s influence? Or, can a distinction be made between different people? Can we call those causing the damage, those with the power and popular support to do so, that is the power majority, the children of the “wife espoused”? And those trying to heal the world (and ourselves) from destruction, that is the power minority, the children of the “wife forlorn”? If we take this another step, does this passage imply an eventual triumph of peace over violence?
Was anyone else worth saving? Torah is mum on this subject. The Plaut Torah points out that Noah’s flaw was a lack of compassion. In modern times, we (or at least I) think of righteousness and compassion as going hand in hand with each other, so I’m not sure I can accept this. On the other hand, Plaut has a point: Noah does not argue with God, as Abraham does, over the fate of Sodom and Gomorra. So, is this argument valid? Or is there another way to look at this. Perhaps, could Noah have lived in isolation with his family? Judged through the lens of rabbinic Judaism this might not have been a good thing, being that Judaism can be seen as equally about personal piety and communal salvation through acts of lovingkindness. Maybe in his effort to be a right and good man, Noah cut himself off from the peoples around him, rather than lead by example. In this way, preserving his practice at the expense of those around him? This does not require a lack of compassion, but maybe selfishness? Or simply a different idea? Perhaps the “community” engaged in practices he found objectionable, so Noah isolated himself and his family? I think the Torah gives evidence of isolation. Noah builds the ark and gathers the animals and supplies seemingly on demand. Noah just did as asked with no drama on seven day’s notice (Gen. 6:22). This implies a certain degree of self-sufficiency; was Noah able enough to handle this all on his own, or only with his family’s help? Was Noah already accustomed to this lifestyle? Was Noah’s experience on the ark, living on his own, not so foreign to his life experience? What is Noah’s failure here? Did Noah not plead with God out of a lack of compassion, or did Noah not plead with God because he felt he was doing the right thing? Perhaps Noah didn’t lack compassion, but simply didn’t get it right? Here’s another possibility: is it possible Noah felt the rest of the world was better off destroyed? All of the violence and suffering around him would be alleviated. Does this qualify as “compassion”? Another point: Abraham pleads for the lives of the righteous, not everyone. He does not plead with God about the suffering of the wicked. If compassion is concern for and a hope of an alleviation of suffering, does Abraham’s act qualify? Is Noah’s failing a lack of compassion, or a lack of interest or insight in pointing out a “flaw” in a proposed course of action? That being, the righteous suffering with the unjust?
Do the righteous stand with the righteous? Did Noah fail to stand with the righteous by not asking God for their lives on the eve of the Flood? If someone righteous does not stand with the righteous, meaning, that person doesn’t recognize righteousness, is that person righteous himself? Was Noah not really righteous? Or were there really no other righteous people on earth? Was anyone else worth saving?
Why save anybody? Why reboot the same problems? If man is predisposed to violence, or at least making the same mistakes, why set the stage for the same things to happen? “The imagination of man’s heart is evil from his youth.” (Gen. 8:21) Why get angry with a loved one who will repeat his or her mistakes? Is this a universal acceptance of people being flawed? Is this a message of forgiveness? Like a husband and wife forgiving each other after a fight? Or an injunction of loyalty? We’ve erred before, and will err again, but our loved ones stand by us, and so should we stick by them. Or, loyalty that comes from marriage vows? (Isa. 54:6-8)
Here’s another question: we’ve erred before, and will err again, but our loved ones stand by us, and so should we stick by them. We know what this means for us. What does this mean for God?
Chumash, Commentary, Jewish, Judaism, Parsha, Poetry, Questions, Religion, Torah
5771 Lech Lecha
In Genesis on October 26, 2010 at 4:03 amWhat does this mean, to go out? To leave your parents? “Therefore shall a man leave his father and his mother”? (Gen. 2:24)
What does this mean, to go out? To leave the nest of your family? “Get thee out of thy country, and from thy kindred”? (Gen. 12:1) Is it significant that Abram didn’t leave all of his kindred? “And Lot went with him.” (Gen. 12:4) “And moreover she is indeed my sister, the daughter of my father, but not the daughter of my mother; and so she became my wife.” (Gen. 20:12) Is it also significant that God didn’t “show” Abram the land until Lot had left Canaan? “Abram dwelt in the land of Canaan, and Lot dwelt in the cities of the Plain, and move his tent as far as Sodom…And the Lord said unto Abram, after that Lot was separated from him: ‘Lift up now thine eyes, and look…for all the land which thou seest, to thee will I give it, and to thy seed for ever.” (Gen. 13:12-15)
What does this mean, to go out? To find a place to call home? “And they went forth to go into the land of Canaan; and into the land of Canaan they came.” (Gen. 12:5) “And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east.” (Gen. 12:8)
What does this mean, to go out? To learn how to survive? “And there was a famine in the land; and Abram went down into Egypt.” (Gen. 12:10)
What does this mean, to go out? To learn to face fear? “‘And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive. Say, I pray thee, that thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.'” (Gen. 12:12-13) Did Abram ever truly learn his lesson? “And he sojourned in Gerar. And Abraham said of Sarah his wife: ‘She is my sister.’ And Abimelech king of Gerar sent, and took Sarah?” (Gen. 20:1-2)
What does this mean, to go out? To learn to protect you and yours? “And they took Lot, Abram’s brother’s son, who dwelt in Sodom, and his goods, and departed…And when Abram heard that his brother was taken captive, he led forth his trained men…and pursued…and also brought back his brother Lot.” (Gen. 14:12-16)
What does this mean, to go out? To learn humility? To pursue justice? “‘I have lifted up my hand unto the Lord, God Most High, Maker of heaven and earth, that I will not take a thread nor a shoe-latchet nor aught that is thine…save only that which the young men have eaten, and the portion of the men which went with me.” (Gen. 14:22-24)
What does this mean, to go out? To make mistakes? “And he went in unto Hagar, and she conceived; and when she saw that she had conceived, her mistress was despised in her eyes.” (Gen. 16:4) What is Abram’s mistake here? By our standards, taking Hagar as a “wife” while she was also a slave? Talmud states sex was a valid way to take a wife; this was outlawed later but legitimate in Abram’s time. This is an interesting contradiction: The Torah’s ideal is monogamous marriage, but this is clearly a polygamous practice. In fact, Jacob marries Leah and Rachel. How do we reconcile this? Back to the Parsha, did Abram exalt Hagar over Sarai? Did Abram love Hagar? “And Sara said unto Abram: ‘My wrong be upon thee: I gave my handmaid into thy bosom; and when she saw that she had conceived, I was despised in her eyes; the Lord judge between me and thee.'” (Gen. 16:5) Is this not simply the behavior of an unhappy master? Or the behavior of a scorned, angry, frightened woman? Abram did not go out of his way to correct the situation. “‘Behold, thy maid is in thy hand; do to her that which is good in thine eyes.’ And Sarai dealt harshly with her.” (Gen. 16:6) Why not? Was this just “she’s your servant, do what you will”? Or something else entirely? We make a big deal about Isaac disappearing from the narrative for a time following the Akedah in Vayera. What about Sarah? She is not heard from again after demanding Abraham send Hagar and Ishmael away. (Gen. 21:10) Why? Did Hagar create a rift?
What does this mean, to go out? In all these things, to venture into the unknown? “Fear thou not, for I am with thee, Be not dismayed, for I am thy God” (Isa. 41:10)
What does this mean, to go out? To learn to stand up for yourself? “He giveth power to the faint; And to him that hath no might He increaseth strength.” (Isa. 40:29)
What does this mean, to go out? To discover yourself? “Neither shall thy name any more be called Abram, but thy name shall be Abraham.” (Gen. 17:2)