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Genesis 6:12 - Divine judgment on human corruption

Genesis 6:12 - בראשית 6:12

Hebrew Text

וַיַּרְא אֱלֹהִים אֶת־הָאָרֶץ וְהִנֵּה נִשְׁחָתָה כִּי־הִשְׁחִית כָּל־בָּשָׂר אֶת־דַּרְכּוֹ עַל־הָאָרֶץ׃

English Translation

And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted its way upon the earth.

Transliteration

Vayar Elohim et-ha'aretz vehineh nishchata ki-hishchit kol-basar et-darko al-ha'aretz.

Hebrew Leining Text

וַיַּ֧רְא אֱלֹהִ֛ים אֶת־הָאָ֖רֶץ וְהִנֵּ֣ה נִשְׁחָ֑תָה כִּֽי־הִשְׁחִ֧ית כׇּל־בָּשָׂ֛ר אֶת־דַּרְכּ֖וֹ עַל־הָאָֽרֶץ׃ <span class="mam-spi-samekh">{ס}</span>        
וַיַּ֧רְא אֱלֹהִ֛ים אֶת־הָאָ֖רֶץ וְהִנֵּ֣ה נִשְׁחָ֑תָה כִּֽי־הִשְׁחִ֧ית כׇּל־בָּשָׂ֛ר אֶת־דַּרְכּ֖וֹ עַל־הָאָֽרֶץ׃ {ס}        

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Parasha Commentary

Understanding the Verse in Context

The verse (Bereshit 6:12) describes Hashem's observation of the corruption that had overtaken the world before the Mabul (Flood). This follows earlier verses detailing the moral decay of humanity, leading to divine judgment. The phrase "וַיַּרְא אֱלֹהִים" ("And God looked") emphasizes Hashem's active engagement in assessing the state of creation before decreeing its fate.

Rashi's Explanation of "נִשְׁחָתָה" (Corrupt)

Rashi explains that "נִשְׁחָתָה" refers to moral and spiritual corruption, particularly through זנות (immorality) and גזל (robbery). He cites the Midrash (Bereshit Rabbah 31:1) that the corruption was so pervasive that even animals engaged in unnatural relations, reflecting the breakdown of the natural order due to human sin.

The Nature of the Corruption

The phrase "כָּל־בָּשָׂר" ("all flesh") includes both humanity and animals, as noted by Ramban. He explains that human sin had a cascading effect, corrupting the entire ecosystem. The term "דַּרְכּוֹ" ("its way") implies a deviation from the intended path—both in moral conduct (for humans) and natural behavior (for animals).

Ibn Ezra on the Severity of the Sin

Ibn Ezra highlights that the corruption was not merely individual but systemic: society as a whole had abandoned ethical boundaries. The use of "כָּל־בָּשָׂר" underscores universality—no segment of creation remained untouched by this moral collapse.

Midrashic Insights

  • Bereshit Rabbah 31:6 compares the corruption to a spoiled barrel of wine, where even the "good" individuals (like Noach) were tainted by association.
  • Pirkei DeRabbi Eliezer (22) states that the corruption extended to idolatry, with humanity worshiping the earth itself, further severing their connection to Hashem.

Halachic Implications

The Rambam (Hilchos Dei'os 6:1) derives from this verse the principle that societal corruption obligates individuals to separate from destructive influences, as Noach did. The destruction of "all flesh" serves as a warning about the consequences of unchecked moral decay.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Sanhedrin 108a
The verse is cited in the context of discussing the generation of the Flood and their corruption, illustrating how widespread the moral decay was before the Flood.

Frequently Asked Questions

Q: What does Genesis 6:12 mean when it says 'all flesh had corrupted its way'?
A: According to Rashi and other traditional Jewish commentators, this verse describes the moral decay before the Flood. 'All flesh' refers to humanity and even animals behaving corruptly—through theft, violence, and improper relationships (as explained in Sanhedrin 57a and Genesis Rabbah 31:6). The corruption was so widespread that even the natural order was disrupted.
Q: Why is the corruption mentioned in Genesis 6:12 significant?
A: This corruption was the direct reason for the Flood (Mabul). The Rambam (Hilchot Teshuva 3:1) teaches that when society becomes entirely corrupt, divine justice requires intervention. The verse emphasizes collective responsibility—when wrongdoing becomes universal, it threatens creation itself, as noted in Midrash Tanchuma (Noach 5).
Q: How does Genesis 6:12 apply to us today?
A: The verse serves as a warning about societal morality. The Talmud (Shabbat 54b) states that one who could protest wrongdoing but doesn’t shares in the blame. Just as corruption led to destruction then, we’re reminded to uphold justice and kindness (based on Micah 6:8) to preserve the world—a concept called 'Tikkun Olam' (fixing the world).
Q: What does 'God saw the earth was corrupt' teach us about divine judgment?
A: The Sforno explains that God’s 'seeing' signifies deliberate judgment—He gives time for repentance but acts when evil becomes irreversible. This mirrors the 13 Attributes of Mercy (Exodus 34:6-7): though patient, God ultimately holds humanity accountable, as discussed in Rosh Hashanah 17b.