A Posuk with Rashi

Let us look at the last verse in Breshit. Chap 6:8: "But Noach found chen (translated as "grace," whatever that may mean), in the eyes of Hashem. This verse explains that Noach was different and not included in the total destruction of the world that was created only six chapters ago. However, the word used, chen, is difficult and does not give an immediate picture of the person who was called Noach.

Rashi takes an unexpected position and does not comment. However the second Targum (often called Yonatan), renders: "Noach, who was a Tzaddik (righteous person) found chen (the same word), before Hashem."

The word chen is not clarified, but the personality which deserved to be saved from the devastating punishment is a Tzaddik - a righteous person.

On the other hand, Onkelos translates: "Noach found rachamim (mercy or love, probably the latter) before Gd. According to Onkelos, there was something special about Noach, but he doesn't describe it. This personality feature was so significant that it generated "love" from Hashem to Noach.

Reading the Targumim we are taught that Noach was special, perhaps a Tzaddik, Hashem gave Noach love in return, but we are still not sure about the specific nature of his righteousness.

In this verse there is no mention of the relative nature of the relationship. Noach was a Tzaddik… period. "Love" is a word that describes the relationship. However, the nature of his personal achievement remains unclear.

Verse 11: "And the earth had become corrupt before Hashem…."Rashi explains the corruption as follows: "The reference is to sexual immorality and idolatry."

For Rashi this is the implication of corruption. In fact, Rashi has already brought this up in verse 7: "I will dissolve man whom I created from the fact of the earth, from man to animals..." Rashi asks why the animals were punished and gives two interpretations. The second is the more obvious: "Everything was created for the sake of man; once he is dissolved, what need is there for these?" This is a difficult interpretation, since the plan was to let man (Noach) live and continue creation. Why then is there a need to destroy the animals?

Rashi gives another interpretation (the first in his order): "They too corrupted their ways." In other words, if the animals were to be punished they must have sinned. Since the sins of record are idolatry and illicit sexual relations they are probably guilty of the latter. A simple definition of this transgression is the following: When Gd created the animals (etc.) he charged them as follows: Chapter1, verse 22: "Gd blessed them saying: Be fruitful and multiply, and fill the waters in the seas…" Rashi explains that this is not just a directive to "bear fruits" but that there is a promise that "one can beget many." There is a purpose and an obligation even for the animals and that is to express themselves as part of the creation by bearing fruits. Illicit sexual activity is about the rejection of this obligation. This rejection can certainly be done by the animals. They can reject their purpose and deny the obligation to "multiply." This is the reason for their punishment.

The same is true for the creation of man. At the time, the purpose of existence included a dedication to the continued existence of creation. Illicit sexuality is a denial of this obligation. Those who were destroyed had opted to destroy themselves. We noted that Rashi does not explain the word chen in this verse and leaves it to us to discover his opinion. In II Kings 9:30 it says: "When Yehu came to Yizrael, Izevel heard of it and she painted her eyes and adorned her head, and looked out at the window." Rashi explains: "She did this in order to find 'chen' in his eyes, so that he would marry her." For Rashi, 'chen' in Hebrew is akin to "love," as Onkelos explained.

Shabbat Shalom.