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Genesis 8:21 - Divine promise after human frailty.

Genesis 8:21 - בראשית 8:21

Hebrew Text

וַיָּרַח יְהוָה אֶת־רֵיחַ הַנִּיחֹחַ וַיֹּאמֶר יְהוָה אֶל־לִבּוֹ לֹא־אֹסִף לְקַלֵּל עוֹד אֶת־הָאֲדָמָה בַּעֲבוּר הָאָדָם כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו וְלֹא־אֹסִף עוֹד לְהַכּוֹת אֶת־כָּל־חַי כַּאֲשֶׁר עָשִׂיתִי׃

English Translation

And the Lord smelled the sweet savour; and the Lord said in His heart, I will not again curse the ground any more for man’s sake; for the impulse of man’s heart is evil from his youth; neither will I again smite any more everything living, as I have done.

Transliteration

Va-yarach Adonai et reyach ha-nichoach va-yomer Adonai el libo lo osif le-kalel od et ha-adama ba'avur ha-adam ki yetzer lev ha-adam ra mi-ne'urav ve-lo osif od le-hakot et kol chai ka'asher asiti.

Hebrew Leining Text

וַיָּ֣רַח יְהֹוָה֮ אֶת־רֵ֣יחַ הַנִּיחֹ֒חַ֒ וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־לִבּ֗וֹ לֹֽא־אֹ֠סִ֠ף לְקַלֵּ֨ל ע֤וֹד אֶת־הָֽאֲדָמָה֙ בַּעֲב֣וּר הָֽאָדָ֔ם כִּ֠י יֵ֣צֶר לֵ֧ב הָאָדָ֛ם רַ֖ע מִנְּעֻרָ֑יו וְלֹֽא־אֹסִ֥ף ע֛וֹד לְהַכּ֥וֹת אֶת־כׇּל־חַ֖י כַּֽאֲשֶׁ֥ר עָשִֽׂיתִי׃
וַיָּ֣רַח יְהֹוָה֮ אֶת־רֵ֣יחַ הַנִּיחֹ֒חַ֒ וַיֹּ֨אמֶר יְהֹוָ֜ה אֶל־לִבּ֗וֹ לֹֽא־אֹ֠סִ֠ף לְקַלֵּ֨ל ע֤וֹד אֶת־הָֽאֲדָמָה֙ בַּעֲב֣וּר הָֽאָדָ֔ם כִּ֠י יֵ֣צֶר לֵ֧ב הָאָדָ֛ם רַ֖ע מִנְּעֻרָ֑יו וְלֹֽא־אֹסִ֥ף ע֛וֹד לְהַכּ֥וֹת אֶת־כׇּל־חַ֖י כַּֽאֲשֶׁ֥ר עָשִֽׂיתִי׃

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Parasha Commentary

The Sweet Savor and Divine Response

The verse describes Hashem's acceptance of Noach's offering after the flood, as it states, "And the Lord smelled the sweet savor." Rashi explains that the term רֵיחַ הַנִּיחֹחַ ("sweet savor") indicates that Hashem was pleased with Noach's sacrifice, as it was offered with pure intent. The Midrash (Bereishit Rabbah 34:9) elaborates that this "savor" represents the future offerings of the Jewish people, demonstrating that Hashem values sincere worship.

Hashem's Resolution Not to Curse the Earth Again

Hashem declares, "I will not again curse the ground any more for man’s sake," which Ramban interprets as a promise to restrain His judgment despite humanity's inherent flaws. The phrase כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו ("for the impulse of man’s heart is evil from his youth") acknowledges human nature's inclination toward sin, as discussed in the Talmud (Sanhedrin 91b). However, Hashem resolves to show mercy rather than destroy the world again, as the Sforno explains, because He recognizes that humanity's evil inclination is intrinsic and requires guidance rather than annihilation.

The Covenant of Restraint

The concluding phrase, "neither will I again smite any more everything living, as I have done," establishes a foundational covenant. The Rambam (Hilchos Ta’anis 1:3) cites this as the basis for understanding that natural disasters are not arbitrary but are subject to divine will and human repentance. The Talmud (Berachos 59a) further connects this to the concept of hashgacha pratis (divine providence), teaching that Hashem governs the world with a balance of justice and compassion.

  • Rashi: The "sweet savor" signifies Hashem's acceptance of Noach's sincere offering.
  • Ramban: Hashem's decision reflects His recognition of human frailty and the need for mercy.
  • Sforno: Humanity's evil inclination is inherent, necessitating divine patience.
  • Talmud (Sanhedrin 91b): The yetzer hara (evil inclination) begins in youth but can be directed toward good.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Sanhedrin 108b
The verse is discussed in the context of the generation of the Flood and God's decision not to destroy the world again.
📖 Berakhot 61a
The verse is referenced in a discussion about the nature of human inclination and divine mercy.

Frequently Asked Questions

Q: What does it mean that 'the impulse of man’s heart is evil from his youth' in Genesis 8:21?
A: This verse teaches that humans have an innate inclination toward wrongdoing (yetzer hara) from a young age. Rashi explains that this does not mean people are born evil, but rather that selfish or negative impulses arise early in life. The Talmud (Sanhedrin 91b) discusses how this yetzer hara can be channeled positively through Torah study and mitzvot.
Q: Why did Hashem promise not to destroy the world again after the flood?
A: Hashem recognized that human nature includes a tendency toward evil (yetzer hara), as stated in this verse. The Midrash (Bereshit Rabbah 34:1) explains that Hashem showed mercy by accepting this reality and making a covenant (brit) with Noah never to bring such total destruction again, symbolized by the rainbow. This demonstrates divine patience with human imperfection.
Q: What is the 'sweet savour' that Hashem smelled in Genesis 8:21?
A: The 'sweet savour' refers to the pleasing aroma of Noah's sacrifice after leaving the ark. Rashi explains that this represents sincere human effort to connect with Hashem. The Ramban adds that it symbolizes humanity's renewed commitment to serving G-d, which prompted Hashem's merciful response.
Q: How does Genesis 8:21 relate to our lives today?
A: This verse reminds us that: 1) Hashem understands human frailty, 2) We must work to overcome our negative impulses (yetzer hara) through Torah and mitzvot, and 3) Divine mercy allows for repentance and growth. The Talmud (Yoma 69b) discusses how we can transform our yetzer hara into positive energy when used properly.
Q: Does this verse mean people are born evil?
A: No, Jewish tradition interprets this differently. While the verse states humans have an evil inclination (yetzer hara) from youth, we are also created with a good inclination (yetzer hatov). The Rambam (Hilchot Teshuvah 5:1) explains that free will allows us to choose between them. The yetzer hara becomes problematic only when not properly controlled.