5787/2026
In the final Pesukim of the Torah’s opening Parashah, HaKadosh Baruch Hu resolves to destroy the world that He had so recently created. However, there is something particularly enigmatic about this decision. Specifically, the notion that HaKadosh Baruch Hu used the Mabul, a flood, as His instrument to destroy the world is certainly a cause for question. Of course, He could have just vanished everyone within the blink of an eye. He could have started a plague that would kill everyone that he wanted, as He has in many other places in Tanach. So, the fact that the Ribono Shel Olam decided to carry out this “simple” task with such a complex process must signify a deeper meaning.
Before the Rishonim and Acharonim, the Bavli itself struggled with this question in multiple places. In Sanhedrin 108a, the Gemara gives a rationale for why water was fit to destroy the Dor HaMabul: In all of their wickedness, the people remarked that they didn’t need the Ribono Shel Olam, even for the raindrops that he brings, since they have springs and rivers that they can use to bathe in and drink from. Therefore, Hashem saw it fit to punish them with the object that they used to anger him: “BeTovah SheHishpati LaHen, Bah Machisin Oti, U’Bah Ani Dan Otam,” “With that very good that I lavished on them, with that they anger Me, and with that I will punish them.” Because the Dor HaMabul weren’t even appreciative of the rain that fell straight from the heavens, that is how they will be punished. Indeed, Rav Chisda, just an Amud later, expresses a parallel sentiment to that of Sanhedrin 108a, albeit using a different rationale: Just as the people of that generation sinned with sexual immorality, so too Hashem punished them with a flood of boiling water.
However, while all of these explanations certainly help to answer the general question, there still seems to be a missing piece. The Dor HaMabul sinned in numerous horrible ways. Rashi at the beginning of Noach adds Gezeilah and Avodah Zarah to the list of abominations practiced by this generation. Therefore, there could have been many other ways in which the Ribono Shel Olam could’ve enacted a punishment Midah K’Neged Midah!
A potential resolution to this issue can be found in the Midrash Rabbah at the end of Parashat BeReishit. In the penultimate Pasuk of the Parashah, the BeReishit Rabbah brings the mashal of a human king. In the parable, a king built a palace and brought in residents, who were mute, to worship him. Every morning, they would wake up and greet their king with finger gestures and pieces of cloth. The king thought to himself: if these people who can’t speak can serve me wholeheartedly every morning, speaking people all the more so could worship me! But when he did replace the inhabitants of this palace, the speaking residents arose and claimed the palace as their own. The king responded by bringing back the mute people who were there originally. The Nimshal, of course, is that the water, before man was created, was the only thing to praise Hashem (“MiKolot Mayim Rabim”). When man sinned, Hashem restored the world to what it was like on the second day of creation.
In fact, Rashi quotes this Midrash when commenting on the very same Pasuk. What is interesting, however, is that Rashi does not cite the parable above. Instead, he quotes the other opinion that is recorded in that midrash, which is found right after the explanation of the nimshal: “Amar Rabi Birchya Kulam Barati Oto Ela Min Ha’Afar Mi Mamche Et Ha’Afar HaMayim.” Since man is created from the dirt, and water dissolves dirt, Hashem brought water to destroy the world. So why did Rashi not quote the mashal of the king and his servants? Why only quote the last line of that Midrash? Why opt for what seems to be a duller, more technical explanation to such a deep question? Perhaps one could argue that for Rashi, something about that parable was amiss. This is because the two groups of characters in the Mashal, the mute servants and the speaking servants, are incongruous with the two groups of people in the Nimshal. The Torah in last week's Parsha tells us that we are created B’Tzelem Elokim. Rashi’s comment on that Pasuk, specifically “K’Dmuteinu”, is two words: “LeHavin U’Lihaskeel”, to comprehend and to discern. Because of this, we have the unique capability of choosing to worship the Melech Malchei HaMilachim “B’Chol Levavecha U’VeChol Nafshecha”. The waters can praise Hashem, but their praise is nothing compared to our active decision to serve the Ribono Shel Olam. It is not simply that we can speak while the waters can’t; or that we have more abilities than the waters, as it is in the mashal. Maybe this is why the Torah records Hashem as feeling saddened, K’Viyachol, at the end of Parashat Bereishit: since, at least momentarily, He will no longer have the praise of the ones who matter most.
Three times every day, we choose to stand before the Ribono Shel Olam through His gift of Tefilah. While we are certainly commanded to do so, we are also given the “inalienable right”, to quote this country’s founders, of Bechirah Chofshit. For this very reason, Hashem cherishes our Shevach more than he does any other being on this earth. It is absolutely imperative that we understand the value of our tefilot to the ultimate creator. Because without them: “VaYinachem Hashem VaYit’atzev El Libo,” Hashem regretted… and He was pained to His heart.