This week’s haftorah projects the glorious future of the Jewish people and describes the splendor of Jerusalem in breathtaking dimensions. In the midst of this indescribable vision the prophet Yeshaya draws a striking comparison between our present exile and the flood in the time of Noach. Yeshaya says in the name of Hashem, “For a brief moment of anger I concealed My countenance from you but with everlasting kindness I will show My compassion. As with the waters of Noach about which I swore that they will never again flood the world so have I sworn never again to become angry with Israel.” (54: 8, 9) The prophet assures the Jewish people that their painful years of exile will soon draw to a close never to be repeated. Drawing attention to the flood, he guarantees that, “As the world has never experienced a second flood so will the Jewish people never experience another exile.” This peculiar equation between the flood and the Jewish people’s exile suggests a strong association between the two. It appears that Hashem’s unconditional guarantee to withhold a flood from this world serves as sound evidence to the eternal redemption of the Jewish people.
In order to appreciate this association, let us analyze Noach’s role during the flood and Hashem’s response to it. The Torah tells us in the beginning of our Sidra that the flood was sent because humanity turned totally inwards. The Torah states, “And the land was corrupt before Hashem and the land was full of robbery.” (Breishis 6:11) All of mankind became focused on themselves satisfying all of their personal pursuits without taking anyone else’s privileges and rights into consideration. They regarded everyone and their possessions permissible to themselves in order to satisfy their personal interests and desires. Humanity was literally destroying itself with every person concerned only for himself, showing no care or respect for anyone else. During the months of the flood it became Noach’s sole responsibility to restore morality to the world. The prevalent principles and policies in the Ark, Noach’s world, had to be kindness and compassion. Every moment spent there had to be filled with caring and sharing. Hashem therefore charged Noach with the overwhelming responsibility of providing and tending to the needs of every living being in the Ark. The Talmud (Sanhedrin 108B see Maharsha ad loc.) relates a conversation between Noach’s son, Shem, and Eliezer wherein Shem stated that he never formally went to sleep throughout the twelve months he was in the Ark. Noach’s family was totally preoccupied with their magnanimous chore of continuously following the varied feeding schedules of each living being. In this way, the family was totally involved in acts of kindness, providing for others ever moment of their stay. This total reversal of priorities, placing their entire focus on the needs of others reestablished the world. In fact, our Chazal in the Midrash (Breishis Rabba 33:4) understand this to be the single merit through which the flood waters ended and Noach’s family was permitted to leave the Ark and reenter the world.
Upon reentry, Noach immediately approached Hashem through sacrificial offerings and pleaded with Hashem never to repeat the devastating flood waters. In this week’s haftorah we discover that Hashem responded with an oath that a flood of those dimensions would never reoccur. Apparently, Noach’s total dedication to kindness bore everlasting fruits and in response to Noach’s kindness Hashem promised to shower His boundless kindness on the world. The Malbim (see commentary on Yeshaya 54:10) reflects that the nature of kindness distinguishes itself in regards to the recipient’s worthiness. Unlike compassion and mercy which are governed by and fashioned according to the worthiness of the individual in need, kindness knows no bounds. In essence, one need not be worthy in order to qualify for Hashem’s kindness. In view of this, the Malbim explains that a pledge of Hashem’s kindness is, by definition, an eternal commitment. Throughout the era of the flood Noach totally preoccupied himself with kindness and, in response, Hashem promised that throughout the era of this world He will preoccupy Himself with the world’s kindness. This kindness translated into the unconditional guarantee that regardless how undeserving the world becomes it will never experience total destruction.
In view of this, Yeshaya draws our attention to this guarantee and states in the name of Hashem, “For the mountains may jar and the hills may shift but My kindness will never leave you and My covenant of peace will never falter.” (54:10) As we have seen regarding Noach’s kindness, Hashem promises to respond to our kindness with a similar unconditional guarantee. This kindness means that Hashem will never respond to our shortcoming with expressions of anger. Irrespective of our behavior, never again will the Jewish people experience exile and other similar manifestations of Hashem’s wrath. Once the Jewish people return to Eretz Yisroel, never again will Hashem remove His sacred presence from their midst. Hashem’s kindness is eternal and after the Jewish people will receive His promise of kindness, it will be an unconditional and everlasting one.
This insight reveals to us the hidden message of Chazal and profoundly reflects upon the affluence of our generation. Chazal (see Rashi, Breishis 12:2) inform us of the character of the generation preceding Mashiach. They explain Hashem’s introductory Bracha to Avrohom Avinu stated in the beginning of Lech Lecha in the following manner. There will be certain generations wherein Hashem’s influence will be realized through our acts of kindness, others through our acts of devotion and sacrifice and others through our commitment to Torah and truth. But in the era which precedes Mashiach the prevalent virtue will be kindness. (based on the reflections of HoRav HaGaon Rav Shimon Shkop zt”l) This particular era distinguishes itself by being the launching pad for the era of Mashiach. This preceding era and its merits must secure the coming of Mashiach and all associated blessings. Amongst the blessings of Mashiach’s times is Hashem’s promise to shower us with His everlasting kindness, guaranteeing our eternal stay in Eretz Yisroel. But this commitment of everlasting kindness will only come in response to our selfless and personal commitment to unconditional kindness. This explains why never before has the opportunity of kindness availed itself to the Jewish people in such extraordinary proportions as in our days. Yes, with our generation accepting its responsibility and displaying of loving kindness we will deserve Hashem’s unconditional response of His everlasting kindness. Yeshaya therefore points us to the flood and assures us that, as Hashem responded to Noach’s kindness with His unconditional guarantee we should realize wholeheartedly that Hashem will also respond to our kindness with that same unconditional guarantee and shower His blessing upon His people for eternity.