Parashat Noah
16th October 2026
Week of 11 – 17 October 2026
Torah Portion: Genesis 6:9-11:32; Haftarah: Isaiah 54:1-10
This Shabbat’s Parashah invites us to reflect on the destruction of the world and the preservation of only Noah and his family, along with representatives of every living creature. We might ask ourselves: why destroy everything? Did God perhaps go too far in this story? We have no answer, and the text does not provide one. However, we do learn something interesting from the Scriptures. The text tells us the cause of the flood decreed by God: “The end of all flesh has come; I have decided this, for the earth is filled with violence because of mankind, and I will make them disappear from the face of the earth” (Genesis 6:13). God did not intend to extinguish the entire human race, for He preserved Noah and his family—who would ensure the continuation of humanity—along with the living creatures that were saved together in Noah’s Ark.
However, the criteria guiding God’s decisions draw our attention. In Noah’s case, God decides upon the near-total destruction of humanity and living creatures. If we read a little further, we encounter the story of the Tower of Babel, where God decides merely to scatter humanity and confuse their language, making communication between people impossible.
In the case of the Tower of Babel, the sin was humanity’s desire to reach the heavens through its own efforts—that is, a united attempt to reach God. In Noah’s case, humanity had become perverted; human beings were attacking one another. The transgression was social—directed against fellow human beings—whereas the offence at Babel was directed against the Divine. This teaches us that God is more severe, and His punishment harsher, when a human being commits a wrong against another human being. Conversely, an offence against God is considered less grave, for God Himself can never be harmed. Indeed, this is the lesson of Yom Kippur forgiveness: God forgives offences committed against Him, but a wrong committed against one’s neighbor requires obtaining that neighbor’s forgiveness first, before receiving forgiveness from God.
We understand that, in Noah’s case, the possibility of receiving forgiveness from one’s neighbor no longer existed; hence the extermination decreed by God.
To let the voice of the people of Israel be heard, I share a brief story from the Midrash that illustrates another very interesting point. As is well known, the tradition of Israel is characterized by an intense quest to understand the Word of God; this exercise holds value in the very act of seeking and scrutinizing the Word. Our case is no different. Within the context of the master-disciple relationship, this tradition offers us—among many others—a particular reflection.
The Midrash attempts to make a qualitative leap in the relationship between Noah and Moses, ultimately valuing Moses’s stance—acting before God to save humanity—as an example of living for the sake of others rather than for oneself:
“Noah said to Moses: “I am greater than you because I was delivered from the generation of the Flood.” Whereupon Moses replied: “I am far superior to you; you saved yourself, but you had no strength to deliver your generation; but I saved both myself and my generation when they were condemned to destruction at the time of the Golden Calf”…It is as if there were two ships in danger on the high seas: on board of which were two pilots; one saved himself but not his ship, and the other saved both himself and his ship. Who received the praise? Surely the one who saved both himself and his ship. Similarly, Noah saved himself only, whereas Moses saved himself and his generation. Hence, you surpass them all (Prov. 31:29)”, (Midrash Deuteronomy Rabbah 11.3).
May we learn from this teaching of Jewish tradition so that our actions and attitudes serve others as we serve ourselves, and not solely for our own sake.
This week’s Parasha Commentary was prepared by
Elio Passeto, NDS, Jerusalem–Israel, Director
[Copyright © 2026]
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