This week, we're diving into a passage from Bereshit Rabbah 26, a rich collection of rabbinic interpretations on the Book of Genesis, that wrestles with this very question.
The verse at the heart of our discussion is (Genesis 6:3): “The Lord said: My spirit will not abide in man for eternity, for he too is flesh and his days will be one hundred and twenty years.” It’s a verse loaded with meaning, a turning point in the story of humanity right before the Flood. But what does it really mean?
The rabbis of old weren't content with a simple reading. They delved into the nuances of the Hebrew, searching for hidden layers of meaning. For instance, Rabbi Yishmael ben Rabbi Yosei sees this verse as a statement about the future reward of the righteous. God is saying, "I will not place My spirit in them," meaning He won’t bestow that ultimate spiritual fulfillment on the generation of the Flood. He connects it to (Ezekiel 36:27), "I will place My spirit in them," highlighting the contrast.
Then we get into a fascinating debate about Gehenna, often translated as hell. Rabbi Yanai and Rabbi Shimon ben Lakish offer a radical idea: no Gehenna! Instead, they envision a day of intense heat that burns the wicked, drawing support from (Malachi 3:19). But the Rabbis counter, citing (Isaiah 31:9), which speaks of a fire in Zion and a furnace in Jerusalem. The debate continues with Rabbi Yehuda bar Rabbi Ilai suggesting that the fire will emerge from within the wicked themselves, based on (Isaiah 33:11). What are we to make of all these conflicting views? Perhaps the point isn't the literal existence of a place, but the inevitable consequence of our actions.
The passage then explores the word yadon, "abide," in the verse. Rabbi Yehuda ben Rabbi Ilai interprets it as a denial of judgment. The generation of the Flood won't even be resurrected for sentencing. A rather grim pronouncement! Rabbi Huna, quoting Rav Aḥa, takes it further: when God restores the spirit, He won't return their spirit to its "scabbard" (nadan), the body, as (Daniel 7:15) calls it. They're excluded from the final resurrection.
Why this harsh judgment? Rabbi Yudan ben Beteira suggests God won't judge man with a destructive flood again. Rav Huna, citing Rabbi Yosef, interprets the double "I will not continue" in (Genesis 8:21) as a promise for both Noah's sons and future generations.
Here's where it gets even more intriguing. The text suggests a link between divine control and human suffering. God laments, “I had said that My spirit would hold sway [dana] over them, but they did not want [this]; therefore, I will cause them to be entangled [meshagem] with suffering.” This “entanglement” leads to disputes and feuds, ultimately incurring the death penalty. Even animals or inanimate objects like rods and straps are held accountable if they cause death! As (Isaiah 9:3) says, "the rod that oppresses it, You have broken as on the day of Midyan." This paints a universe where even the smallest actions have profound consequences.
Rabbi Aḥa even claims that non-fruit bearing trees are destined to give a reckoning! Linking this to (Deuteronomy 20:19), "For man is like the tree of the field," the Midrash (rabbinic interpretive commentary) draws a parallel: just as humans are accountable, so are trees.
Rabbi Yehoshua bar Neḥemya offers another perspective: God won't judge their spirit separately but will shorten their lives and "entangle" them with suffering. Rabbi Aivu poses a powerful question: “Who caused them to rebel against Me, is it not because I did not cause them to be entangled [meshagem] with suffering?” Is suffering a necessary component of spiritual growth? The text even uses the analogy of a door and its hinges (shegam): just as hinges support the door, suffering supports spiritual growth.
Rabbi Elazar presents a profound idea: "Anyplace where there is no justice, there is justice." If earthly justice fails, divine justice will prevail. Rabbi Beivai, following Rabbi Elazar, interprets “My spirit will not abide [Lo yadon, ruḥi]” as: "If they do not judge [lo yadon], My spirit [ruḥi] will judge."
The passage culminates in a series of stark pronouncements. Rabbi Meir declares that because humans didn't exercise justice below, God won't exercise justice on High, opting instead for wrath and fury. Rabbi Yosei HaGelili asserts that God will judge with justice alone, without mercy. Rabbi interprets the verse as the generation of the Flood rejecting God's judgment altogether! Rabbi Akiva sees (Psalm 10:13) reflected in their actions: "Why has the wicked man mocked God, saying to himself: You will not seek?" They believed there was no justice, no Judge.
Finally, Rabbi Ḥanina bar Pappa offers a glimmer of hope: even Noah's survival wasn't solely due to his merit. God foresaw that Moses would descend from him. The numerical value of beshagam is the same as Moshe. And the verse's "one hundred and twenty years" foreshadows Moses' lifespan.
So, what do we take away from all this? It's a complex tapestry of ideas about judgment, suffering, and divine justice. It challenges us to consider our actions, to strive for justice in this world, and to recognize that even in the face of chaos, there may be a deeper purpose at play. It's a reminder that our choices matter, not just for ourselves, but for the world around us. And perhaps, just perhaps, that even in the darkest of times, there's a seed of hope for a brighter future.
“The Lord said: My spirit will not abide in man for eternity, for he too is flesh and his days will be one hundred and twenty years” (Genesis 6:3). “The Lord said: My spirit will not abide [yadon] in man,” Rabbi Yishmael ben Rabbi Yosei said: I will not place My spirit in them when I give the reward of the righteous in the future, about which it is stated: “I will place My spirit in them” (Ezekiel 36:27). Rabbi Yanai and Rabbi Shimon ben Lakish, both of them said: In the future, there will be no Gehenna; rather, there will be a day that [through its heat] will burn the wicked. What is the source? “For behold, the day is coming, burning like a furnace, and all the criminals and all the doers of wickedness will be as straw; the day that is coming will burn them” (Malachi 3:19). The Rabbis say: There will be Gehenna, as it is stated: “The utterance of the Lord, for whom there is a fire in Zion and a furnace for Him in Jerusalem” (Isaiah 31:9). Rabbi Yehuda bar Rabbi Ilai said: There will be neither a [hot] day nor Gehenna, but rather there will be a fire that will emerge from the body of the wicked one himself and burn him, as it is stated: “Conceive stubble, give birth to straw, your spirit is a fire that will consume you” (Isaiah 33:11). Rabbi Yehuda ben Rabbi Ilai said: What is, “My spirit will not abide [yadon]”? These spirits will never come before Me for judgment.38The members of the generation of the Flood will not even be resurrected to be sentenced. Rabbi Huna said in the name of Rav Aḥa: When I restore the spirit [of man] to its scabbard [nadan], I will not return their spirit to their scabbards.39The body is considered a “scabbard” that houses the soul within it (Daniel 7:15). The generation of the Flood will not come to life with the others at the final resurrection. Rabbi Ḥiyya bar Abba said: I will not fill them up with My spirit when I fill mankind up with My spirit,40As a scabbard is completely filled with the sword it holds. because in this world the spirit is infused in only one limb [the heart], but in the future, it will be infused throughout the body. That is what is written: “I will place My spirit within you” (Ezekiel 36:27). Rabbi Yudan ben Beteira said: I [God] will never again judge man with this sentence.41Bringing a destructive flood upon mankind. Rav Huna said in the name of Rabbi Yosef: “I will not continue [to curse the ground because of man … and I will not continue [to smite all life as I have done]” (Genesis 8:21)42The Midrash will explain the repetition of “I will not continue.” –it is powerful, it is powerful.43The repetition indicates the intensity of God’s commitment, as if He were declaring an oath (see Isaiah 54:9). The Rabbis say: “I will not continue” – for the [present] sons of Noah; “and I will not continue” – for [future] generations. [God said:] ‘I had said that My spirit would hold sway [dana] over them, but they did not want [this]; therefore, I will cause them to be entangled [meshagem] with suffering. I had said that My spirit would control them, but they did not disavow [their sinful ways]; therefore I will cause them to be entangled [meshagem] with one another,’44And they will enter into disputes and deadly feuds with one another, thus incurring the death penalty. as Rabbi Elazar said: The only one who incurs liability for harming a human is one who is a human like him. Rabbi Natan said: Wolves and dogs also.45They also incur the death penalty if they kill a human. Rabbi Huna bar Guryon said: Even a rod, even a strap.46If they bring about the death of a person they are destroyed. That is what is written: “For the yoke of its burden and the bar on its shoulder, the rod that oppresses it, You have broken as on the day of Midyan [keyom midyan]” (Isaiah 9:3) – on the day of judgment [beyom hadin]. Rabbi Aḥa said: Even non-fruit bearing trees are destined to give a reckoning.47If they cause the death of a person. The Rabbis say [this same concept] from here: “For man is like the tree of the field” (Deuteronomy 20:19) – just as man gives a reckoning, so, too, trees give a reckoning. Rabbi Yehoshua bar Neḥemya said: [God said:] ‘I will not judge their spirit separately, as they are flesh and blood,48And they must experience physical suffering. but I will bring upon them a shortening of the years that I had allotted them in this world, and then I will cause them to be entangled [meshagem] with suffering.’ Rabbi Aivu said: [God said:] ‘Who caused them to rebel against Me, is it not because I did not cause them to be entangled [meshagem] with suffering?’49Therefore, from now on mankind will be subject to physical suffering for their sins. This door, what keeps it standing? It is its hinges [shegam].50Just as hinges support the door and allow it to function, so too physical suffering is good for man and induces him to grow spiritually. Rabbi Elazar said: Anyplace where there is no justice, there is justice.51Wherever justice is not practiced on earth, justice from God will be meted out. Rabbi Beivai son of Rabbi Ami, in accordance with the approach of Rabbi Elazar: “My spirit will not abide” [Lo yadon, ruḥi].”52This is expounded to mean: If they do not judge [lo yadon], My spirit [ruḥi] will judge. Rabbi Meir said: [God said:] ‘They did not exercise the attribute of justice below, so I will not exercise the attribute of justice On High.’53But rather, I will judge with wrath and fury. That is what is written: “Behold, their remnant has gone away from them, and they die without wisdom” (Job 4:21) – without the wisdom of the Torah. “From morning to evening they are broken; forever unnoticed [mibeli mesim], they perish” (Job 4:20) – mesim is nothing other than judgment, just as it says: “These are the ordinances that you shall place [tasim] before them” (Exodus 21:1). Rabbi Yosei HaGelili said: I will not judge them with the attribute of justice along with a corresponding attribute of mercy.54But with the attribute of justice alone. Rabbi says: “He said” – the generation of the Flood said to the Lord: ‘He shall not judge [us]!’55Here, the verse currently under discussion, “Vayomer Hashem lo yadon” is being interpreted as: “They said: Hashem, He shall not judge us!” Rabbi Akiva said: “Why has the wicked man mocked God, saying to himself: You will not seek” (Psalms 10:13) – [by this that man means:] there is no justice and no Judge.56God does not judge man for his deeds. However, in fact there is justice and there is a Judge.57As the following verses in Psalms respond. Rabbi Ḥanina bar Pappa said: Even Noah, who survived from among them, it is not that he was worthy, but rather, the Holy One blessed be He foresaw that Moses was destined to descend from him, as it is stated: “For he too [Beshagam]” – this is an allusion to Moses, as the numerical value of this word [beshagam] is the same numerical value as that word [Moshe]. The Rabbis derive it from here: “His days will be one hundred and twenty years” – and Moses lives one hundred and twenty years.
