Today, we're diving into a fascinating passage from Bereshit Rabbah 36, a midrashic commentary on the Book of Genesis, which grapples with this very dilemma, using the story of Noah and the Flood as its springboard.
The passage opens with a verse we all know: "The sons of Noah, who emerged from the ark, were Shem, Ham, and Yefet, and Ham was the father of Canaan" (Genesis 9:18). But instead of simply moving on, the midrash connects this verse to a seemingly unrelated one from the Book of Job: "He is silent, and who can condemn? He conceals His face; who can see Him? To a nation and to a person alike" (Job 34:29). What's the connection?
Rabbi Meir, in his interpretation, suggests that the generation of the Flood actually accused God of being silent and indifferent to the injustice in the world. They felt God was concealing His face, like a judge who is unaware of what's happening outside his chambers. Their arrogance led them to believe, as Job 22:14 says, "Clouds obscure for Him and He does not see." It's a bold accusation!
But the other Sages weren't so sure about Rabbi Meir's interpretation. They challenged him, arguing that the verse isn't about God's indifference, but rather about the excessive tranquility and convenience afforded to the generation of the Flood. They were given an easy life, without reprimand, which ultimately led to their downfall. It's like giving a child everything they want without any discipline – it rarely ends well.
So what kind of tranquility did they have? According to Rabbi Levi and the Rabbis, their wives would be pregnant for incredibly short periods! Rabbi Levi suggests a mere three days, drawing a parallel to the preparation period before receiving the Torah at Sinai, where the Israelites were told to be nekhonim – prepared – for three days (Exodus 19:15). The Rabbis even suggest it was just one day, linking it to another instance of nakhon in Exodus 34:2. Imagine that – one day of pregnancy!
The midrash goes on to describe the almost supernatural abilities of the newborns. Rabbi Levi points out that in Arabia, a baby is called avila. These children, avileihem, were so strong they would immediately walk and function. A woman giving birth at night would even send her newborn to light a lamp in order to cut the umbilical cord!
There's even a story about a baby who encounters the demon Shemadon. The demon threatens the baby, but the baby retorts that he's not afraid because his umbilical cord hasn't even been cut yet! It's a wild image, highlighting the perceived strength and resilience of that generation.
The midrash explains that "Their houses are peaceful without fear" (Job 21:9) means they had no fear of demons and were spared from suffering. But, the passage emphasizes, when God finally did conceal His face and bring the Flood, who could question His actions? Who could say His conduct was inappropriate, kashura? The Flood itself was the ultimate concealment of God's face.
The final part of the passage connects the "nation" in Job 34:29 to the generation of the Flood and the "person" to Noah. God could have rebuilt the world from a whole nation or from a single person, but He chose to do it through Noah and his descendants, who emerged from the ark to repopulate the earth.
So, what does all this mean? This midrash isn’t just a historical account. It's a profound exploration of divine justice and human responsibility. It challenges us to consider whether ease and lack of accountability can lead to moral decay. It reminds us that even when things seem good on the surface, there might be a deeper imbalance at play. It asks us: do we want to be a generation that accuses God of indifference, or a generation that recognizes the consequences of its own actions? And perhaps most importantly, it reminds us that even in the face of divine judgment, there's always the possibility of renewal, a chance to rebuild, just like Noah did after the Flood.