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Genesis 6:5 - Humanity's heart: only evil?

Genesis 6:5 - בראשית 6:5

Hebrew Text

וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃

English Translation

And the Lord saw that the wickedness of man was great in the earth, and that all the impulse of the thoughts of his heart was only evil continually.

Transliteration

Va'yar Adonai ki raba ra'at ha'adam ba'aretz ve'chol-yetzer machshevot libo rak ra kol-hayom.

Hebrew Leining Text

וַיַּ֣רְא יְהֹוָ֔ה כִּ֥י רַבָּ֛ה רָעַ֥ת הָאָדָ֖ם בָּאָ֑רֶץ וְכׇל־יֵ֙צֶר֙ מַחְשְׁבֹ֣ת לִבּ֔וֹ רַ֥ק רַ֖ע כׇּל־הַיּֽוֹם׃
וַיַּ֣רְא יְהֹוָ֔ה כִּ֥י רַבָּ֛ה רָעַ֥ת הָאָדָ֖ם בָּאָ֑רֶץ וְכׇל־יֵ֙צֶר֙ מַחְשְׁבֹ֣ת לִבּ֔וֹ רַ֥ק רַ֖ע כׇּל־הַיּֽוֹם׃

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Parasha Commentary

Understanding the Verse in Context

The verse (Bereshit 6:5) describes Hashem's observation of humanity's moral decline before the Mabul (Flood). The phrase "רַבָּה רָעַת הָאָדָם" ("the wickedness of man was great") indicates a pervasive corruption that had spread throughout society. Rashi explains that this wickedness was not merely occasional but had become the dominant characteristic of human behavior.

Nature of Human Inclination

The verse emphasizes "כָּל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם" ("all the impulse of the thoughts of his heart was only evil continually"). The term "יֵצֶר" (yetzer) refers to the inclination of the human heart. The Ramban (Nachmanides) notes that this describes a complete dominance of the yetzer hara (evil inclination), where even the potential for good was overshadowed by constant evil thoughts and actions.

Midrashic Insights

  • The Midrash (Bereshit Rabbah 26:5) elaborates that humanity had corrupted not only their actions but also the very institution of marriage, engaging in immoral relationships and idolatry.
  • Rabbi Yehuda HaNasi teaches in the Talmud (Sanhedrin 108a) that this generation was so corrupt that even animals were affected, engaging in unnatural behavior due to human influence.

Contrast with Later Generations

The Sages contrast this generation with later ones, such as the Dor Haflagah (Generation of the Dispersion), who sinned but retained some moral boundaries. Here, the total corruption left no room for repentance, necessitating the Flood as a divine response (see Rambam, Hilchot Teshuva 6:3 on the conditions for irrevocable judgment).

Moral Lesson

This verse serves as a warning about the dangers of unchecked moral decay. The Kli Yakar (Rabbi Shlomo Ephraim Luntschitz) emphasizes that when evil becomes constant ("כָּל־הַיּוֹם"), society loses its capacity for self-correction, inviting divine intervention.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Sanhedrin 108a
The verse is referenced in the context of discussing the generation of the Flood and their wickedness, illustrating how their thoughts were continuously evil.
📖 Avodah Zarah 5a
The verse is cited to discuss the nature of human inclination towards evil and the divine response to human wickedness.

Frequently Asked Questions

Q: What does Genesis 6:5 mean when it says 'all the impulse of the thoughts of his heart was only evil continually'?
A: According to Rashi, this verse describes how people in the generation before the flood were completely corrupted—their thoughts and desires were constantly inclined toward evil. The Midrash (Bereshit Rabbah) explains that this included theft, idolatry, and immoral behavior, showing a complete moral breakdown in society.
Q: Why was humanity's evil so severe that Hashem decided to bring the flood?
A: The Rambam (Maimonides) teaches in Hilchot Teshuva that humanity had reached a point where they abandoned justice and morality entirely. The Talmud (Sanhedrin 108a) states that their sins were so pervasive that even animals acted corruptly. Hashem saw no possibility of repentance, leading to the decree of the flood.
Q: What lesson can we learn from Genesis 6:5 about human nature?
A: The verse teaches that human beings have a yetzer hara (evil inclination) that can dominate their thoughts if left unchecked. However, the Talmud (Kiddushin 30b) explains that Hashem also gave us a yetzer tov (good inclination) and the Torah to guide us toward righteousness. This verse warns us to actively choose good over evil.
Q: How does this verse relate to free will in Judaism?
A: The Rambam (Hilchot Teshuva 5:1) emphasizes that humans always have free will to choose between good and evil. This verse shows the tragic consequences when people consistently choose evil. However, Judaism teaches that teshuvah (repentance) is always possible, as seen later with figures like Nineveh in the time of Jonah.
Q: Does this mean every person before the flood was completely evil?
A: No, the Midrash (Bereshit Rabbah 30:5) mentions that Noach found favor in Hashem's eyes because he was righteous in his generation. This shows that even in the worst times, individuals can choose goodness. However, the majority were so corrupt that society as a whole was beyond repair.