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Noah Stood Alone Righteous as His Generation Swelled

The market had gained a whole street since the last dry season and nobody in it was hungry. That was the mercy that runs ahead of a judgment.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Good Years Come Before the Lean Ones
  2. What Men See and What God Sees
  3. In That Generation
  4. One Good Captain
  5. The Door

Noah came back through a market that had gained a whole street since the last dry season.

Noah Stood Alone Righteous as His Generation Swelled Click for full size

New stalls, new sellers he did not know, grain heaped in the open because there was no room left under the awnings, oil jars stacked three high, children underfoot everywhere. More children in that one square than there had been in the whole town when he was a boy. Nobody in the crowd was hungry. Nobody could remember a year that had gone badly.

Good Years Come Before the Lean Ones

None of that was an accident, and none of it was a reward.

Mercy runs ahead of judgment, in that order and never the other way. Doing good is the first work. The tearing down comes afterward and comes second. When something terrible is close the usual sign is not scarcity. It is abundance, laid on thick and early, poured over people who have not earned any of it.

The clearest case of it was still centuries off. Egypt would be handed seven years so fat that granaries had to be raised to hold the overflow, and the seven that followed would strip the country to the bone, and the fat ones came first and the counts matched exactly. Joseph would stand in front of a king and read that arrangement out of a dream about cattle.

Noah stood inside the same arrangement, and the generation swelling around him could not see it. The multiplying, the trade, the noise, the sheer number of people alive at one time. All of it was the good years. None of it meant heaven approved.

The other half of the gift went unnoticed as well. Blessings are handed out partly so that a man has something to lose and stops, and so that when he does not stop he can never say afterward that heaven pushed him. Wickedness gets no help from that quarter. Blessing is the only thing that comes out of it.

What Men See and What God Sees

Noah kept an honest measure in a town where honesty had turned into a joke about slowness. He did not take what was not offered him. His household ate what his household had earned.

The men in the market judged him the way men judge, off the outside of a life, and the outside of his life was unimpressive. Small trade. Few friends. A wooden thing going up on a slope past the edge of town that got funnier every year it stayed unfinished.

When the word finally came it did not say Noah was just. It said something narrower. Thee have I seen righteous before me (Genesis 7:1). Before me. Men run their eyes over whatever is visible and score that. The test that counted had been run somewhere no neighbour could reach, on the part of Noah that never came out into the square at all.

In That Generation

And there was one more clause, three words long, that has been held against him ever since. In that generation.

It was not a jab. It was a courtesy running in two directions at once. Say flatly that Noah was just and every man who lived before him stands accused by the silence. Say it with no boundary on it and every man who comes after has nothing left to reach for. Fasten it to his own generation and the ones behind are not condemned and the ones ahead are not shut out. The hope of the future stays open.

Noah was not being graded on a curve. He was being set down on the page without anybody else getting knocked off it.

One Good Captain

"Come thou and all thy house into the ark," the voice said (Genesis 7:1).

All thy house. Not one man. Eight people walked up that ramp and only one of them had been named.

It works that way on water and it works that way in a war. A ship's company does not each need to be a navigator. They need one, and the one carries them into port. An army does not need every man to be a general. It needs a general who knows the ground, and the ground gets crossed. A man who is genuinely good does not come by it for himself alone. His whole household ends up standing on it, and the household is saved for where it stands.

Noah's sons walked in behind him. Shem, Ham and Japhet, the good one, the bad one, and the one who was neither. Not one of the three had been weighed. Their father had been weighed, and the weighing covered them.

The Door

He stopped once at the opening and looked back down the slope at the town.

Smoke over the market. The good years still running, the granaries still full, the noise carrying up the hill exactly as it had on every other evening of his life. Everyone down there was eating well tonight.

Then the door shut behind him from the outside, and the mercy that had gone first was finished.


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From the tradition

Sources

4 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

The Midrash of Philo 1:1The Midrash of Philo

Retold in our words. Read the original at the link below.The Works of Philo Judaeus, trans. C. D. Yonge, London, H. G. Bohn, 1854-1890 · Public Domain

The Midrash of Philo 1:1 poses this question and does not answer it in the passage we hold: Why does he say: "Enter thou and all thy house into the ark, because I have seen that thou art a just man before me in that generation?" (Genesis 7:1).

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The Midrash of Philo 1:2The Midrash of Philo

Retold in our words. Read the original at the link below.The Works of Philo Judaeus, trans. C. D. Yonge, London, H. G. Bohn, 1854-1890 · Public Domain

Philo, a Jewish philosopher who lived in Egypt during the first century, offered a unique lens through which to view the Torah. He wasn't just interested in the literal meaning of the text; he delved into its deeper, allegorical interpretations, seeking wisdom that transcended the surface narrative. This approach is beautifully illustrated in his interpretation of the story of Noah.

Philo highlights a fascinating concept: that the merit of one just individual can extend protection and salvation to many. He illustrates this with familiar examples. Just as a skilled captain safeguards a ship and its crew, or a talented general leads an army to victory, so too does a righteous person bring blessings to those connected to them. But why?

Philo emphasizes that a truly just person cultivates virtues not only for their own benefit but also for the well-being of their entire household, their family. He points out the Torah’s specific wording: "I have seen that thou art a just man before me." (Genesis 7:1). Men judge by outward appearances, but God sees the inner workings of the soul, the hidden intentions that shape our actions.

Then there's that seemingly small but significant addition: "I have seen that thou art a just man in this generation." It’s a powerful phrase. It suggests that God isn't condemning previous generations, nor is He extinguishing hope for future ones. Each generation has the potential for righteousness, and God acknowledges and rewards that potential in its own time.

But Philo doesn’t stop at the literal interpretation, the pshat. He then dives into the deeper, allegorical meaning, the drash. He sees the "intellect of the soul" as the head of the family. When God saves the intellect, the core of our being, He also saves the entire family connected to it – all the parts, all those who share an analogy to those parts. What the intellect is to the soul, the soul is to the body. A healthy intellect leads to wise counsel, and that wisdom benefits the entire soul. A healthy soul, in turn, creates a healthy "habitation" – the body. This happens through purity of morals and self-control, cutting off the excessive desires that lead to disease.

Philo suggests a holistic view of righteousness. It's not just about individual piety; it's about the ripple effect that righteousness has on our families, our communities, and even our physical well-being. What kind of "captain" or "general" can we be for those around us?

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The Midrash of Philo 1:1The Midrash of Philo

Retold in our words. Read the original at the link below.The Works of Philo Judaeus, trans. C. D. Yonge, London, H. G. Bohn, 1854-1890 · Public Domain

Philo, the great Jewish philosopher of Alexandria, certainly did. And in the Midrash of Philo, we get a fascinating glimpse into his allegorical interpretations. He reads the Torah, not just as history, but as a profound commentary on the human condition.

Take Noah's sons: Shem, Ham, and Japhet. We know them as the patriarchs of different nations after the flood. But Philo sees something more. He suggests these names are symbols of three fundamental aspects of human nature.

In Philo, Shem, whose name suggests "name" or "renown," symbolizes what is good. He represents righteousness, virtue, and all that elevates humanity. Ham, on the other hand – and this might sting a little – represents what is bad. Think of him as symbolizing vice, corruption, and the darker impulses within us. And Japhet? Well, he embodies what is indifferent. He stands for neutrality, the things that are neither inherently good nor bad, but simply are.

Three brothers, each embodying a core aspect of who we are as humans. We contain within us the potential for goodness, the capacity for evil, and a whole lot of…well, just stuff.

Then there's this intriguing question raised in the Midrash of Philo: Why does the Torah say that humanity increased so dramatically right before the flood? "Why from the time that the deluge drew near, the human race is said to have increased so as to become a multitude?" (Genesis 6:1). The world is about to be destroyed because of humanity's wickedness. Yet, precisely at this moment, the population explodes. Is this simply a matter of numbers? Or is Philo suggesting something deeper? Could it be that this rapid increase in population mirrors a surge in both good and bad? That the closer we get to a crisis, the more intensely these opposing forces manifest?

Perhaps the "multitude" isn't just about quantity, but about the amplified potential for both righteousness and corruption that exists within humanity. As we face our own challenges, are we also seeing a similar intensification of both the best and worst of human nature?

Philo's Midrash (rabbinic interpretive commentary) invites us to look beyond the surface, to see the Torah as a mirror reflecting the complexities of ourselves. It's a reminder that the stories of the past continue to resonate, offering wisdom and insight into the human condition today.

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The Midrash of Philo 1:2The Midrash of Philo

Retold in our words. Read the original at the link below.The Works of Philo Judaeus, trans. C. D. Yonge, London, H. G. Bohn, 1854-1890 · Public Domain

There's a perspective, woven into ancient Jewish thought, that offers a slightly different angle?Now, midrash (מדרש) itself, broadly speaking, is a way of interpreting and expanding on the Hebrew Bible, drawing out deeper meanings and lessons. This particular midrash, attributed to the philosopher Philo of Alexandria (though its exact origins are debated), gives us a fascinating idea.

The central theme? Divine mercy always comes before judgment. It suggests that God's first impulse is to do good. Destruction, punishment – those are secondary, almost a last resort. The Midrash emphasizes that God is primarily concerned with bestowing blessings.

It goes further. According to Philo's Midrash, when terrible events are looming, God actually makes sure an abundance of blessings precedes them. It’s like a buffer, a cushion of goodness.

The text gives a powerful example: Egypt. Before the devastating seven-year famine that Joseph prophesied, Egypt experienced seven years of incredible fertility. Remember the story? Those years of plenty were a direct result of "the beneficent and saving power of the Creator." It's a dramatic illustration of this principle at work.

And here's where it gets even more interesting. The Midrash doesn't just see these blessings as random acts of kindness. It also suggests that God uses them to teach us. These blessings, this abundance, should inspire us to turn away from sin, to avoid actions that would corrupt the good fortune we've been given. "And in the same way in which he showers benefits upon men, he also teaches them to depart and to abstain from sin; that these blessings may not be turned into the contrary."

The Midrash uses another intriguing analogy: the "freedom of their institutions" allows cities to flourish and develop a sense of virtue. So that when they do wrong, they recognize it as aberrant and know that the fault lies within themselves and not with the Divine. "Not at all looking upon the divinity as the cause of them, for that has no connection with wickedness or misery, for the task of the Deity is only to bestow blessings."

This idea challenges us to look at our own lives differently. When we experience blessings, are we using them to grow, to become better people, to create a more just and compassionate world? Or are we squandering them, allowing them to lead us down a path of corruption and selfishness?

Perhaps, this Midrash suggests, the presence of good, even before hardship, is a call to action, a reminder of our potential for righteousness, and an opportunity to choose a path aligned with the divine.

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