The New World after the Flood

Found 11 Search results

  1. The First World and the Second

    Prof. Jonathan Grossman

    If God really was disappointed with the world; and decided it must be destroyed in the flood; why did He enable a rehabilitation of the world? How could God be sure the world will not become corrupted again? This article points to the distinguishing factor between the first world and the second: the permission to eat meat.

  2. What Changed After the Flood?

    Rabbi Dr. Tamir Granot

    After the flood there is a need for a new world order. This order is described at the beginning of chapter 9, where the Torah describes a new hierarchy between animals and people, and new parameters for the relationship among people. This lesson will explore the new order, and examine the status of plant life, animals, and people in the new world.

  3. Creation Anew

    Rabbi Zeev Weitman

    After mankind was corrupted, God regrets creating man, and destroys every living thing. The renewal of the world after the flood is described as a re-creation of the world. Is the new world more successful than the first? What is the relationship between Noah's drunkenness and Adam's sin? Is there a relationship between Lot's drunkenness after the destruction of Sodom and Noah's drunkenness after the destruction of the world?

  4. Three Prophecies Regarding the Future

    Rabbi David Sabato

    In three prophecies in the unit of prophecies of consolation, Yirmiyahu foresees the changes that will take place at the time of the redemption.

    The first prophecy deals with Israel being replanted in their land and the new relationship between the actions of the fathers vs. the consequences to the sons.

    The second prophecy deals with a new covenant and its consequences. The difference between the old covenant and the new one relates not to the contents or the addressee as Christianity believes, but to the manner in which it will be made and its consequences. The prophet contrasts the old covenant that was broken by the people and the new covenant that apparently will not be broken because it will be engraved on the hearts of the people. One of the general motifs in the book of Yirmiyahu is the internalization of holiness and opposition to the formal, mechanical conception of holiness.  Standing out against this in many places in the book of Yirmiyahu is prayer and moral deeds as a condition for holiness. The underlying problem with the tablets of the covenant and ark is their remoteness from the people, which allows people to escape from them. The removal of the ark and the transfer of its contents inwards into the hearts of the people will create the desired change and turn the covenant into an eternal covenant.

    The third prophecy addresses the rebuilding of Jerusalem which will be holy to the Lord and will not be plucked up again forever.

  5. The Redemption of the Field of Hanamel

    Rabbi David Sabato

    Yirmiyahu is commanded by God to buy the land of his cousin, Hanamel, despite the fact that the destruction is imminent. At the beginning of the story, Yirmiyahu acted as a prophet – a messenger of God who fulfills His word without hesitation. But after the fulfillment of the words of the prophecy in the presence of all the people, Yirmiyahu turns to God as a person with a turbulent prayer and challenges God.

    Yirmiyahu's objection does not refer to the contrast between the real situation and the utopian prophecy. This is a theological objection that focuses on a contradiction in God's ways, for the prophecy of consolation contradicts the entire course of Yirmiyahu's prophecies from the beginning of his path as a prophet until the present. According to the principles of reward and punishment established by God, calamity must now befall the people; why then does he speak of redemption and consolation? The focus of the prayer is not found in the practical unreasonableness, but rather in the theological aspect of the deed, and this is an objection against God's ways of governance.

    God’s response to Yirmiyahu stresses that He is not only the Maker of heaven and earth, but also the God of all flesh, and therefore, God has the power to turn the hearts of His people toward Him in the future and to thereby ensure the redemption.

  6. Parashat Noah: What is Wrong with the Tower of Babel?

    Rabbi Alex Israel | 30 minutes

    What is the problem that God sees in the building of the city and tower of Babel? How is it that the generation of the flood were killed, but the people in the Tower of Babel survived? Why did the people seek to build the town and tower? And if they wanted to reach the heavens, why would they build in a valley? We describe a number of approaches, challenge them, and then come up with a final approach: Is the goal supposed to be merely making a name for man, or to use human strength and talents to promote God’s name?

  7. The World of Adam and the World of Noah

    Rabbi David Silverberg

  8. Noah's Fear after the Flood

    Rabbi David Silverberg

  9. The Trace of God

    Rabbi Jonathan Sacks

    How did the flood change our perspective of the human condition? Through an examination of the text we understand that after the Flood God taught Noach and through him all humanity, that we should think, not of ourselves but of the other as in the image of God. That is the only way to save ourselves from violence and self-destruction.

    This article is part of the Covenant & Conversation series.

    To read more from Rabbi Sacks or to subscribe to his mailing list, please visit http://www.rabbisacks.org/. You can also follow him on Twitter, Instagram and Facebook. 

  10. The Trace of God (Audio)

    Rabbi Jonathan Sacks | 7 minutes

    How did the flood change our perspective of the human condition? Through an examination of the text we understand that after the Flood God taught Noach and through him all humanity, that we should think, not of ourselves but of the other as in the image of God. That is the only way to save ourselves from violence and self-destruction.

     

    This lecture is part of the Covenant & Conversation series.

    To read more from Rabbi Sacks or to subscribe to his mailing list, please visit http://www.rabbisacks.org/. You can also follow him on Twitter, Instagram and Facebook. 

  11. Parshat Noah Part 3: After the Flood

    Rabbi Alex Israel | 29 minutes

    In the aftermath of the flood, there is a covenant between Noah and God, and between God and all of mankind. An analysis of the laws for the newly re-created world sheds light on the nature of the sins for which the world had been destroyed. 

    Courtesy of www.tanachstudy.com