Frequently Asked Questions
Q: What does it mean that 'the Lord repented' in Genesis 6:6?
A: The phrase 'the Lord repented' (וַיִּנָּחֶם יְהוָה) does not mean that G-d made a mistake, as G-d is perfect. Rather, Rashi explains that it means G-d reconsidered His relationship with humanity due to their wickedness. The term 'repented' here is an anthropomorphism—using human terms to describe G-d's reaction to human actions.
Q: Why was G-d grieved in Genesis 6:6?
A: G-d was grieved (וַיִּתְעַצֵּב אֶל־לִבּוֹ) because humanity had become completely corrupt (Genesis 6:5). The Midrash (Bereshit Rabbah 27:4) teaches that this sorrow reflects G-d's deep disappointment in human beings, whom He created with the potential for goodness, but who chose evil instead.
Q: How does Genesis 6:6 relate to free will?
A: This verse highlights that G-d gave humans free will, and their choices have consequences. Rambam (Hilchot Teshuvah 5:1) teaches that people have the ability to choose good or evil, and G-d responds accordingly. The grief expressed in this verse shows that human actions affect the divine relationship with the world.
Q: What lesson can we learn from Genesis 6:6 today?
A: This verse teaches that our actions matter to G-d. The Talmud (Yoma 29a) says that even when people sin, G-d waits for repentance. The grief expressed in this verse reminds us to strive for righteousness and avoid corrupt behavior, as our choices impact our relationship with the Divine.
Q: Does G-d really have emotions like grief?
A: No, G-d does not have human emotions. The Torah uses human language (anthropomorphism) to help us understand G-d's relationship with the world. Rambam (Moreh Nevuchim 1:54) explains that phrases like 'it grieved Him' are metaphors describing how G-d's justice responds to human actions, not literal emotions.
Understanding Divine "Regret"
The phrase "וַיִּנָּחֶם יְהוָה" ("And the Lord repented") presents a theological challenge, as it appears to attribute human emotions to Hashem. Orthodox Jewish commentators address this through the lens of derech haTorah (the Torah's manner of expression), explaining that the Torah speaks in human terms to convey profound truths in a way we can grasp.
Rashi's Explanation
Rashi (Bereshit 6:6) clarifies that the term "וַיִּנָּחֶם" does not imply actual regret, as Hashem is unchanging. Instead, it reflects a shift in Divine interaction with humanity due to their actions. The term "וַיִּתְעַצֵּב" ("it grieved Him") similarly anthropomorphizes Hashem’s response to human wickedness to emphasize the severity of their deeds.
Rambam's Philosophical Perspective
In Moreh Nevuchim (1:54), Rambam explains that such expressions are metaphorical, as Hashem transcends human emotions. The verse teaches that human behavior necessitated a change in Divine governance—from granting humanity free will to bringing the Flood as a consequence of their corruption.
Midrashic Insights
Theological Implications
The verse underscores the principle of middah k'neged middah (measure for measure): just as humanity "pained" the world through sin, Hashem's response reflects the gravity of their actions. This aligns with the Talmudic teaching (Sanhedrin 108a) that the Flood was a consequence of humanity’s moral failure, particularly chamas (robbery and corruption).
Contemporary Lessons
Orthodox tradition derives from this verse that human actions impact the Divine relationship with the world. The "grief" attributed to Hashem serves as a call to teshuvah (repentance) and ethical responsibility, echoing the prophetic ideal of restoring harmony between humanity and Hashem’s will.