Promises, Promises
And I, behold I am bringing the flood, water upon the earth, to destroy all flesh in which there is the spirit of life, from beneath the heavens; all that is upon the earth will perish. And I will set up My covenant with you, and you shall come into the ark, you and your sons, and your wife and your sons' wives with you. (Sefer Beresheit 6:17-18)
Hashem makes a covenant with Noach
Parshat Noach discusses the episode of the Mabul – the Deluge. Hashem brought this catastrophe upon His world in response to the wickedness of the descendants of Adam. The Deluge destroyed them and their world. Noach and his children were saved or spared by Hashem. From them, humanity re-emerged after the Mabul.
Hashem commanded Noach to construct a great ark. In it, he and his family were to take refuge. Also, he was to shelter in his ark representatives of the various species of animals. Finally, he was commanded to provision the ark with adequate food supplies to sustain its passengers for the duration of the Deluge.
In the above passages, Hashem tells Noach that He will establish a covenant with him. However, the passages do not indicate the specific details of the covenant. This ambiguity in the text has resulted in a plethora of interpretations among the commentaries. Let us consider four of these.
Four interpretations of the covenant
The simplest interpretation is that Hashem is describing His commitment to save Noach and the inhabitants of the ark as a covenant. This covenant is an absolute commitment from Hashem that He will save and preserve the inhabitants of the ark. This explanation is favored by Nachmanides and many others.[1]
Among the interpretations provided by Rabbaynu Avraham ibn Ezra is that the reference in the passage is to the covenant that Hashem will make with Noach and his descendants when they emerge from the ark. In that covenant Hashem will commit to not again destroy humankind.[2]
Malbim suggests that the covenant to which the passages refer is not one He made with humanity but instead refers to creation. Hashem tells Noach that the Mabul will destroy the world He created but creation will be renewed after the Deluge through the lives saved in the ark.[3]
One of the most interesting interpretation of our passage is provided by Rashi. He comments that Noach required a covenant in order to preserve the provisions from spoiling and in order to protect him from the wicked people of the generation who would seek to kill him.[4]
Let us consider each of these interpretations more carefully. Each makes an assumption regarding the issue that the covenant addresses and the reason for the covenant. In other words, the various interpretations are not only different views on the identity of the covenant to which the passages refer; they also present a variety of perspectives on the message of the passage and issue that Hashem is addressing.
These are the generations of Noach, Noach was a righteous man. He was perfect in his generations; Noah walked with the L-rd. (Sefer Beresheit 6:9)
Hashem’s special relationship with Noach
According to the first interpretation, this covenant was an absolute commitment by Hashem to preserve Noach and the inhabitants of the ark. As noted above, this interpretation is favored by Nachmanides. The difficulty in understanding this interpretation is that it seems to render the covenant irrelevant. Hashem tells Noach that He will rescue him from the Mabul. What is added to this assurance by making it the subject of a covenant? In order to more fully appreciate Nachmanides’ perspective it will be helpful to consider his view on a related issue.
The above passage introduces the parasha. Noach is described as righteous and perfect in his generation. Rashi’s well-known comments on the passage focus on its ambiguity. He explains that the Sages differ on the intent of the phrase “in his generations”. Some adopt the view that this phrase is intended to amplify Noach’s righteousness. Alone, within a completely corrupt society, he achieved and sustained his devotion and sanctity. Others suggest that the phrase is intended to qualify the distinction described in the first portion of the passage. Noach was righteous compared to the people of his generation but he would not compare as favorably to the greats of other generations – for example, to Avraham.
Nachmanides, does not accept the view that the passage is qualifying the Torah’s assessment of Noach as a righteous and perfected individual. He understands the passage as unequivocal in its praise of Noach. Furthermore, he asserts that the passage is explaining why Noach and his family are to be saved from the Deluge. Noach and his family will be saved in response to his outstanding righteousness and devotion.[5]
The Torah’s description of Noach’s virtues directly precedes Hashem’s command to create the ark and the announcement of His covenant with Noach. The implication of this sequence is that the covenant was Hashem’s response to Noach’s righteousness.
Nachmanides’ comments provide an important insight into this entire episode. Noach experiences a different destiny than the rest of his generation. Why is Noach not destroyed with the rest of humanity? One possibility is that he is spared from a fate that he does not deserve. His survival is an expression of Hashem’s justice. Nachmanides is suggesting an alternative explanation. Noach’s righteousness is the basis for a special providential relationship with Hashem. Hashem is close to Noach. He does not share the destiny of his peers because of this unique providential relationship with Hashem. The covenant is Hashem’s revelation to Noach of this relationship.
In other words, this covenant is similar to the covenant that Hashem later makes with Avraham. It is Hashem’s pronouncement of a commitment to a unique providential relationship in response to the righteousness and devotion of the individual.
And I will establish My covenant with you, and never again will all flesh be cut off by the flood waters, and there will never again be a flood to destroy the earth. And the L-rd said: This is the sign of the covenant, which I am placing between Me and between you, and between every living soul that is with you, for everlasting generations. (Sefer Beresheit 9:11-12)
Hashem assured Noach that the Deluge would not be repeated
Among the interpretations proposed by Ibn Ezra is that the covenant to which the passages refer is the one made after the Mabul. In other words, Hashem tells Noach that when he emerges from the ark Hashem will enter into a covenant with him. This covenant is described in the above passages. Presumably, these tiding were meaningful to Noach because he understood the nature of this future covenant. He knew that the covenant would be Hashem’s commitment to not again destroy Noach’s world.
What is the message that Hashem is communicating to Noach by revealing to him this future covenant? Why was it necessary for Hashem to reveal this future event to Noach? There are a number of possible explanations. Perhaps, Hashem is revealing to Noach His intentions in saving him. Through Noach and his efforts a new world will be created. This world will be different than its predecessor. This world will be preserved by Hashem. It will not be subjected to a future Mabul and destroyed. In other words, Hashem sometimes provides His prophets with revelations regarding His actions and intentions. This is one of those instances. However, it is possible, that Hashem is responding to a specific problem. What is this problem?
Noach was confronted with the annihilation of humanity
Midrash Rabba provides an important insight into Noach’s response to the news of the coming Deluge. In order to appreciate the comments of the midrash, we must recognize the horror that Noach was to experience.
We have known or heard of individuals who experienced terrible personal tragedy and not recovered from the experience. Some experienced devastating financial setbacks. Others lost a person very dear to them. For many reasons these setbacks and losses test our resilience. One of these reasons is that our confidence and security is undermined. When we experience such a tragedy, we realize that life is precarious. We understand that although all is well today, our destiny may change with the rising of the next day’s sun. Now, imagine the impact of losing one’s entire world!
Noach is told he will experience a loss too devastating for us to comprehend. Furthermore, Noach has no reason to believe that the Deluge might not be repeated and destroy the new world he would create. Imagine the sense of futility and the despondency provoked by this knowledge. His entire world is to be destroyed – erased from existence. Why persevere and renew humanity if its existence is so precarious? Would his descendants fare better than his own generation or would they too be destroyed?[6]
This insight may underlie Ibn Ezra’s interpretation of the covenant. Ibn Ezra understands Hashem’s revelation of His future covenant as a response to Noach’s despondency and inevitable ambivalence. Hashem commands Noach to create an ark and to preserve himself, his family, and animal life. His ambivalence can be anticipated. Why preserve life so that it will later be destroyed? Hashem responds to this sense of futility and hopelessness by revealing to Noach that He will make a covenant with him to not destroy the new world Noach will initiate.
And the L-rd saw all that He had made, and behold it was very good, and it was evening and it was morning, the sixth day. (Sefer Beresheit 1:31)
Hashem’s commitment to the advancement of humanity
Malbim suggests that the covenant to which Hashem refers is creation. What was Hashem revealing to Noach by referring to creation as a covenant? Also, how does this covenant reflect of Noach’s rescue from the Deluge?
The above passage describes creation as “very good”. The characterization of “very good” is used by the Torah only after the completion of the sixth day. Malbim and other commentators explain that this is because the perfection of creation does not lie in it individual components. The perfection can only be fully appreciated when the created universe is assessed in its entirety. In other words, the perfection of the universe is best appreciated when one considers how all of the various components work together.[7]
According to Malbim, Hashem is revealing to Noach the reason for his salvation. Noach was a remarkable person. But he was not spared and saved only because of his righteousness. He was saved in order to preserve the wondrous universe that Hashem had created. Creation was not intended as an experiment to be terminated if its results would be unfavorable. On the contrary, Hashem is completely committed to the development and advancement of the world He fashioned and to humanity. This commitment is implicit in the characterization of the created universe as “very good”. Ironically, it is this commitment that necessitated the Deluge. Humanity had floundered and lacked or squandered the capacity to right itself. This necessitated a restart. Noach and the passengers on the ark would be this restart.
The partnership between Hashem and Noach
According to Rashi, Noach required a covenant in order to protect him from the wicked people who would oppose his project and in order to preserve the provisions he would bring with him onto the ark. This is a difficult interpretation. Was not this assurance implicit? Hashem told Noach to create an ark and that he would be saved from the Mabul. Did that not imply that Hashem would protect him from the wicked and assure that he did not starve on the ark?
Noach understood that the commandment to create an ark established a partnership between him and Hashem. He will not be saved without his own investment in securing his salvation. He must create the vehicle for his rescue – the ark. However, Noach did not understand this partnership. He felt that the role assigned to him surpassed the capacity of a human being. He could not battle all of those who would oppose his endeavors. He could not assure the preservation of the provision with which he would stock the ark.
According to Rashi, Hashem explained to Noach that their partnership was not as he imagined. Noach would be required to participate in his own rescue. However, even in respect to these endeavors, he would be supported by Hashem. Hashem would address the inevitable obstacles that Noach would encounter. He would protect him from adversaries and preserve him during the long days of the Deluge. Noach and Hashem are engaged in a dialogue very similar to that of Moshe and Hashem. Hashem told Moshe to return to Egypt and to lead his people to freedom. Moshe did not understand how he could achieve the task assigned to him.
Two perspectives on Hashem’s message
In summary, these four interpretations of the covenant to which the passages refer represent two very different views on the intention of Hashem in revealing this covenant. According to Ibn Ezra and Rashi, Hashem is responding to specific questions or objections that can be expected to trouble Noach. Rashi explains that Hashem is addressing questions Noach will have regarding the practicalities of his assignment. Ibn Ezra suggests that the tidings of a covenant are Hashem’s response to Noach’s hopelessness and assurance to Noach that his efforts will not be futile.
According to Malbim and Nachmanides, news of this covenant is a prophetic revelation.[8] It is an expression of Hashem’s relationship with Noach. Nachmanides understands this covenant as a pledge by Hashem to Noach that He will be protected and preserved by a special providential relationship. According to Malbim, Hashem reveals to Noach His intentions in bringing forth the Mabul and in saving Noach. His message is that the Mabul is not indicative of Hashem’s abandonment of the world He created. It indicates His commitment to its advancement and development.
[1] Rabbeinu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Beresheit 6:18.
[2] Rabbeinu Avraham ibn Ezra, Commentary on Sefer Beresheit, 6:18.
[3] Rav Meir Leibush ben Yechiel Michel (Malbim), HaTorah VeHaMitzvah – Commentary on Sefer Beresheit, 6:18. The comments of Malbim are not completely clear. According to this interpretation of these comments, Malbim is adopting the essential elements of the view presented by Abravenel.
[4] Rabbeinu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Beresheit 6:18.
[5] Rabbeinu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Beresheit 6:9.
[6] Midrash Rabba, Sefer Beresheit 34:6. According to the midrash, this consideration arose when the moment arrived for Noach to emerge from the ark. He resisted for the reason described by the midrash. According to the above interpretation of Ibn Ezra’s comments, the issue emerged when Hashem commanded Noach to construct the ark.
[7] Rav Meir Leibush ben Yechiel Michel (Malbim), HaTorah VeHaMitzvah – Commentary on Sefer Beresheit, 1:31.
[8] As noted above, Ibn Ezra’s comments can also be understood as a revelation by Hashem to his prophet.