This week's portion describes the famous story in Genesis of the great deluge that destroyed the earth.  Why must the narrative tell us about the flood in such great detail? The Torah, very simply, could have told us that the world had turned to evil and that God had no other choice but to destroy all living things.  Several answers come to mind.  

When thinking about the deluge most of us conjure up an image of a God who is vengeful seeking to punish with great brutality the entire world.  But the extent of the narrative indicates a very different message.  Far from God being a God of retribution, the length of the descriptions teaches that God is a God of compassion who actually hesitated to destroy the world.  Thus Nehama Leibowitz divides the section prior to the flood into six paragraphs.  The tedious discussion of what God goes through before allowing the waters to come down reveals a God who waits until the last instant to eradicate the world - hoping against hope that humankind would repent.  Indeed, on the morning of the flood, the Torah says, "and rain (not a flood) was upon the earth." (7:12) Rashi tells us that the great flood began as only rain because, even at the last moment, if humanity would have repented God would have turned the waters into a rain of blessing.  

It is noteworthy that there is a similar phenomenon that takes place in the narrative describing Noach’s exit from the ark.  The detailed and deliberate style may indicate an uncertainty on the part of Noach.  Having experienced "the deluge," Noach hesitated to start over, wondering and worrying why he should exit and start the world anew.  After all, more destruction could be around the corner.  Note that God commands Noach to leave the ark with his wife so that he could cohabit and continue to live as a family.  Noach, however, exits with his sons, while his wife leaves with their daughters-in-law as they could not fathom living together as husband and wife and continuing the human race.  (Genesis 8:16,18)  

One other thought. Maybe the flood narrative is extended to parallel the Genesis story, which is actually extremely similar to ours. Just as the world started with water, so too did water flood the earth. Just as God first created light, so too the only light in the world was in the ark itself. Just as the Torah details God's creation of animals, so too does the narrative detail Noach's taking the animals out of the ark.  It is almost as if the world started all over again.  Not coincidentally, after going forth from the ark God tells Noach that he should procreate, control the earth and be on a special diet. (Genesis 9:1-3)  Blessings of procreation, control and diet were also given to Adam.  (Genesis 1:28-29)  

Yet, there is one significant difference between the creation story of Adam and of Noach. In the beginning God creates alone. When Noach leaves the ark to start beginning the world again, Noach participates in creation by immediately planting a vineyard.  

The creation with Noach as a partner may be almost a repairing of the first version, where God alone created. Being given something and taking part in its creation are two different things. Once involved, one feels a sense of responsibility.  For this reason Noach stands a greater chance of succeeding than Adam.  And while soon after Noach the earth suffers in the dramatic incident of the Tower of Babel, still the earth is not destroyed as it was in the deluge.  Progress had been made and still more progress would be made once Abraham and Sarah come on the scene.  

One may claim that Noach failed in his task of creation, for the only mention of Noach after the flood is his becoming drunk. But it is not so simple.  After devastation it is not easy to begin again.  In that sense, I would claim that Noach clearly succeeded.  His creation was a resounding success even while it was done with complex feelings and emotions.  

We similarly must understand the strength and commitment of those who went on after the Shoah to recreate as well.  After witnessing destruction with their very eyes, so many assumed responsibility and rebuilt their lives in Israel and throughout the world.  That is the type of creation that is truly everlasting.  


Shabbat Shalom,

Rabbi Avi Weiss