If the whole of humanity continues to fail time and again, how will God bring blessing to the world?
When I was younger, God gave me the opportunity to take on a leadership role. The first time I had to evaluate a group of employees, I had to let a young man go; I actually liked him, but he was inefficient. This burdened the team and wasted their time, affecting my department’s results. So, I had to dismiss him. When I went to hire his replacement, a question echoed in my mind—”How could I evaluate if the new person would turn out the same? What should I verify to ensure that the new hire adds to and multiplies the group’s value, rather than the opposite?” In the end, I just had to take a risk and trust that I could find the right person. I’ve experienced moments when people betrayed me—whether in business or professional partnerships, or even in friendships — yet this has not stopped me from believing in people again, because I’ve realized there are no “perfect” people.
With that in mind, let’s look at the context leading up to the story of Noah, about Noah himself, all the way to Abram. Genesis 5:1–32 lists the ten generations between Adam and Noah. Genesis 11:10–26 describes the generations after the Flood, following Shem—again, ten generations—leading up to Abram. This is confirmed by our sages in Pirkei Avot (Ethics of the Fathers) 5:2, which adds: “From Adam to Noah we see the patience of GOD, who tolerated the transgressions of those generations until the Flood,” and “From Noah to Abraham repeats God’s patience again until Abraham appears, who receives the reward for them all.”
In Jewish tradition, the number 10 is associated with completeness. Pirkei Avot interprets these cycles as the direction in which humanity steers its decisions. However, completing a cycle doesn’t necessarily achieve reparation (Tikkun). The first period culminates in the Flood; the second, in the appearance of Abraham, who was called to become a blessing.
After Adam, we read in Genesis (Bereshit) how humanity begins to degrade: transgression, man’s concealment, disobedience, shame, and blame–the evasion of responsibility. Then, with Cain, self-control is lost, and indifference emerges—ceasing to care for one’s neighbour—when he asks, “Am I my brother’s keeper?” This leads to a rift between brothers and within the family, and ultimately to murder. Cain then causes flight in the human being—that is, distancing himself from the Presence of GOD. Then Cain has a son, Enoch, who builds a city in the land of Nod named after himself, reflecting the development of human civilization; yet the Torah continues to show that material progress alone does not repair the moral condition of man.
Then come the generations of Irad, Mehuyael, Methushael, and Lamech—generations that culminate in violence and theft. Genesis 4:19 says that Lamech took two wives; his children are associated with livestock, farming, music, and metallurgy (4:20–22); Lamech declares he has killed a man for wounding him and a youth for striking him (4:23); and he boasts of a retaliation 77 times greater (4:24). This creates a rupture, for now murder becomes a cause for boasting – a declaration of pride and vengeance. The most telling sign of man’s deterioration is not merely the existence of violence, but that it comes to be justified and celebrated. It made me reflect on the sheer wickedness present in today’s world—just as it was in the days of Noah.
While the line of Cain culminates in the boastfulness of Lamech, the line of Seth maintains a different kind of tension. Genesis 4:26 notes that in the time of Enosh, people began “to call upon the name of GOD”, though our sages debate the meaning of that phrase. The Torah does not provide a detailed moral biography of every generation; rather, it leads us toward a collective analysis: the earth had become corrupt and was filled with violence (in Hebrew, Hamas).
And so, we arrive at the point where “the earth was corrupt before Elohim, and the earth was filled with violence” (6:11). In Hebrew, it reads: Vatishacheit haaretz lifnei haElohim, vatimalei haaretz hamas וַתִּשָּׁחֵ֥ת הָאָ֖רֶץ לִפְנֵ֣י הָֽאֱלֹהִ֑ים וַתִּמָּלֵ֥א הָאָ֖רֶץ חָמָֽס.
There are two expressions worth examining separately. First, *vatishacheit*: “the earth became corrupt” or “was ruined.” Second, *hamas*: violence, injustice, or plunder; depending on the context, it can also be translated as theft or oppression.
Supported by the Talmud, Rashi’s traditional interpretation links this corruption to sexual immorality and idolatry, and understands *hamas* specifically as theft or plunder. Sanhedrin 108a teaches that the decree against the generation of the Flood was sealed because of *hamas*. The Torah does not state that humanity was destroyed simply because “individuals made mistakes”; it describes a world in which corruption and injustice ruled. According to some rabbinic writings, *hamas* is not merely physical aggression; it also encompasses the appropriation of others’ property, and the violation of a neighbour’s rights.
A society can come to regard as normal what it ought to recognize as injustice.
This leads to the following conclusion in Bereshit (Genesis) 6:5–6: “And GOD saw that the wickedness of man was great upon the earth, and that every inclination of his heart was only evil all day. And GOD regretted having made man on the earth, and He was grieved in His heart.”
What does it mean for GOD to be grieved?
It is the result of *Vayar* (“And He saw”), which does not imply that GOD had just discovered something that He didn’t know. It introduces the Divine assessment of humanity’s moral condition and then says *Vayineichem* (“And He regretted” or “reconsidered”). Rashi interprets this as the moment when Divine thought shifts from the attribute of mercy to the attribute of justice. And finally, *Vayit’atzev el-libo* (“He was grieved in His heart”):
Rashi explains that GOD was pained by the loss of His creation. The Midrash Bereshit Rabbah 27:4 compares this sorrow to that of a king contemplating the destruction of what he had built. Humanity’s corruption has consequences expressed as Divine grief. Ten generations passed between Bereshit 1:31—when creation was declared “very good”—and Bereshit 6:6, when GOD is grieved in His heart.
After describing this Divine sorrow, Bereshit 6:8 introduces Noah: “But Noah found favor in the eyes of GOD.” The narrative does not end with corruption as the only possible reality: Noah appears, and with him, the possibility of preserving life and starting again.
It is here that God decides to subject creation to the process of purification through water —a type of *Tevilah* (ritual immersion) (Genesis 6:11–13). Yet, God shows mercy to Noah’s generation; we see in verse 6:3: “My spirit will not strive with man forever, for he is but flesh and his days shall be 120 years.” This could mean that, from that moment on, Noah was given enough time to build the Ark so that people could ask why he was constructing a boat and have the opportunity to repent. In Genesis 7:4, GOD announces: “For in 7 days I will cause it to rain on the earth 40 days and 40 nights.” Rashi explains that GOD granted Methuselah, the righteous one, 7 days of mourning before the Flood began. In that explanation, the rains were delayed out of consideration for him. And Genesis 7:10 confirms that, at the end of the 7 days, the waters of the Flood arrive.
In Genesis 7:12, we read: “Vayehi hageshem al ha’aretz arba’im yom ve’arba’im lailah”: וַיְהִ֥י הַגֶּ֖שֶׁם עַל־הָאָ֑רֶץ אַרְבָּעִ֣ים י֔וֹם וְאַרְבָּעִ֖ים לָֽיְלָה: “And there was rain upon the earth 40 days and 40 nights.” Genesis 6:17 had already announced the Flood (*Mabul*); however, when it describes the start of the rainfall, it uses the word *geshem* (גשם), which means “rain.” Regarding Genesis 7:12, this distinction allows us to reflect on a teaching by Rashi, who cites that the initial rains could still have been a blessing if humanity had performed *teshuvah* (repentance). But, because they did not repent, what could have been an opportunity ultimately turned into judgment.
This teaching invites us to contemplate Divine patience even in the context of announced judgment. GOD had warned of what would happen, but tradition presents us with the lingering possibility for reparation. Humanity had the opportunity to respond, but failed to do so. So, the narrative reminds us that Divine patience does not erase the consequences of our actions, but rather invites us to reflect on the chance to change before it is too late.
Next, we read that Noah offered a thanksgiving sacrifice without having been asked, so after observing Noah’s heart, God speaks to His own heart, saying: “And the LORD said to Himself: ‘I will never again curse the ground because of man, for the inclination of man’s heart is evil from his youth, and I will never again strike down every living being as I have done. As long as the earth endures, seedtime and harvest, cold and heat, summer and winter, day and night shall not cease’” (8:21–22).
Once again, we see mercy return to humanity. It is then that God blesses Noah, treating him like a second Adam—with a fresh start. Thus, Noah receives the mission to preserve life, to restart humanity, as he becomes the father of the post-Flood generations.
Yet, even after humanity’s restart, 10 generations pass, and the inclination toward evil shows itself once again. But now, the corruption takes on a different form. It is no longer expressed solely through the unbridled violence of the Flood generation; it adopts more sophisticated forms. Noah leaves the ark and offers sacrifices to God, yet quickly seeks refuge in wine. From his drunkenness, family dishonor, and moral degradation, a new fracture within the human household arises.
Later, Nimrod appears—a symbol of the concentration of power and of human self-sufficiency. And finally, at the tower of Babel, a united humanity declares: “Let us make a name for ourselves.” It is no longer simply a matter of people destroying one another; now, it is humanity seeking to take GOD’s place.
The previous generation had filled the earth with violence, and this new generation aims to reach the heavens by its own means. The face of rebellion has changed, but the human heart remains in need of redemption. And it is precisely here that one of the great turning points of the Torah occurs.
After the Flood, GOD places His rainbow in the clouds—a “Sign” that He will never again destroy the earth by water. Justice had shown that it could restrain evil, but not transform the heart. So, GOD no longer seeks to destroy the world to begin again; instead, He finds someone who will answer, “Hineni”—”Here I am.”
Adam represents individual failure. The generation of the Flood represents collective moral failure. Noah represents a new beginning. Ham represents failure of the family; Nimrod, political failure; Babel, social and civilizational failure. But with Abraham, something different begins: *tikkun* – reparation.
In a sense, Abraham can be viewed as a third Adam. Adam received creation. Noah received a new creation. Abraham receives a mission, inaugurates a new beginning. He is no longer entrusted with simply preserving physical life, but with cultivating spiritual life. Thus, he is the man of the covenant, of dialogue with GOD, of hospitality, intercession, and faith. He is not perfect; the Torah does not hide his errors, his fears, or his struggles. Yet, unlike previous generations, Abraham responds to the divine call and keeps walking.
Where Babel sought to make a name for itself, GOD promises to make Abraham’s name great. Where humanity built towers, Abraham built altars. Where others tried to ascend through their own strength, Abraham learned to walk by trusting in the Promise. So, we can see a progression in the story of *Bereshit* (Genesis): Adam represents creation; Noah represents preservation; Abraham represents redemption.
Adam is humanity created. Noah is humanity preserved. Abraham is humanity called to be a blessing. Adam receives the mission to govern creation. Noah receives the mission to rebuild it. Abraham receives the mission to bless it.
Rabbi Saul wrote: “For all the promises of GOD find their ‘Yes’ in Him, and through GOD they find their ‘Amen (so be it),’ to the glory of GOD.”
Throughout these twenty generations—from Adam to Abraham—we see the same reality repeated: the human heart fails time and again. Yet, we also witness something even greater: God’s faithfulness.
Neither Adam’s fall, nor the corruption of the Flood generation, nor the arrogance of Babel could halt His purpose. GOD calls imperfect people to fulfill purposes that transcend them.
It doesn’t matter if the waters of the Flood have covered the mountains that once gave us security. It doesn’t matter if our ark seems to take 120 years to build. It doesn’t matter if we still struggle with weakness and limitations. GOD continues to call men and women who will respond: “Hineni”—Here I am.
And then His call resounds once more: “Lech Lecha”—Go forth, move forward, grow, walk with Me.
My prayer is that we do not walk the path of destruction, but rather the path of redemption; that we become instruments of blessing to others and partners in the *tikkun olam*—the reparation of the world that God desires to bring about.
Shabbat Shalom
Mauricio Quintero