Psalm 145 and 104: A contrast of Moshe's andNoach's reaction to G-d's midda had, judgment.

Psalm 145 and 104: A contrast of Moshe's and Noach's reaction to G-d's midda had, judgment.

King David contrasts the reaction of Moshe and Noach to G-d's middat hadin, Judgement in Psalm 104 and 145.

תהילים קמ״ה:י״ד-י״ח

14. סוֹמֵ֣ךְ ה' לְכׇל־הַנֹּפְלִ֑ים וְ֝זוֹקֵ֗ף לְכׇל־הַכְּפוּפִֽים׃

15. עֵֽינֵי־כֹ֭ל אֵלֶ֣יךָ יְשַׂבֵּ֑רוּ וְאַתָּ֤ה נֽוֹתֵן־לָהֶ֖ם אֶת־אׇכְלָ֣ם בְּעִתּֽוֹ׃

16. פּוֹתֵ֥חַ אֶת־יָדֶ֑ךָ וּמַשְׂבִּ֖יעַ לְכׇל־חַ֣י רָצֽוֹן׃

17. צַדִּ֣יק ה' בְּכׇל־דְּרָכָ֑יו וְ֝חָסִ֗יד בְּכׇל־מַעֲשָֽׂיו׃

Psalms 145:14-18

The LORD supports all who stumble,
and makes all who are bent stand straight. The eyes of all look to You expectantly,
and You give them their food when it is due. You give it openhandedly,
feeding every creature to its heart’s content. The LORD is beneficent in all His ways
and faithful in all His works. The LORD is near to all who call Him,
to all who call Him with sincerity.

Psalm 145:15: Through teshuva/repentance of G-d's 13 Middot Shel Rachamim, King David inverts the middat hadin from the harshest verse in the Torah by the Sin of the Golden Calf to middat harachamim, compassion.

Literary relationship	Exodus 32:10-11	Psalm 145:15
Vision (G-d towards people in Exodus vs people towards G-d in Psalm 145)	רָאִיתִי אֶת הָעָם הַזֶּה	עֵֽינֵי־כֹ֭ל אֵלֶ֣יךָ
Stubbornness (synonym)	וְהִנֵּה עַם קְשֵׁה עֹרֶף הוּא:	יְשַׂבֵּ֑רוּ
Word atta that sound alike (homophones)	וְעַתָּה	וְאַתָּ֤ה
Place (synonym)	הַנִּיחָה לִּי	נֽוֹתֵן
Them (deletes anger)	וְיִחַר אַפִּי בָהֶם	לָהֶ֖ם
Changes meaning of the same letters: aleph, chaf, lamed, mem. (homophones, inverts meaning from destroy to feeds)	וַאֲכַלֵּם	אֶת אׇכְלָ֣ם
Includes the meaning of atta from Exodus		בְּעִתּֽוֹ׃
	וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל׃

תהילים ק״ד:כ״ד-ל״א

24. מָה־רַבּ֬וּ מַעֲשֶׂ֨יךָ ׀ ה׳ כֻּ֭לָּם בְּחׇכְמָ֣ה עָשִׂ֑יתָ מָלְאָ֥ה הָ֝אָ֗רֶץ קִנְיָנֶֽךָ׃

25. זֶ֤ה ׀ הַיָּ֥ם גָּדוֹל֮ וּרְחַ֢ב יָ֫דָ֥יִם שָֽׁם־רֶ֭מֶשׂ וְאֵ֣ין מִסְפָּ֑ר חַיּ֥וֹת קְ֝טַנּ֗וֹת עִם־גְּדֹלֽוֹת׃

26. שָׁ֭ם אֳנִיּ֣וֹת יְהַלֵּכ֑וּן לִ֝וְיָתָ֗ן זֶֽה־יָצַ֥רְתָּ לְשַֽׂחֶק־בּֽוֹ׃

27. כֻּ֭לָּם אֵלֶ֣יךָ יְשַׂבֵּר֑וּן לָתֵ֖ת אׇכְלָ֣ם בְּעִתּֽוֹ׃

28. תִּתֵּ֣ן לָ֭הֶם יִלְקֹט֑וּן תִּפְתַּ֥ח יָ֝דְךָ֗ יִשְׂבְּע֥וּן טֽוֹב׃

29. תַּסְתִּ֥יר פָּנֶיךָ֮ יִֽבָּהֵ֫ל֥וּן תֹּסֵ֣ף ר֭וּחָם יִגְוָע֑וּן וְֽאֶל־עֲפָרָ֥ם יְשׁוּבֽוּן׃

30. תְּשַׁלַּ֣ח ר֭וּחֲךָ יִבָּרֵא֑וּן וּ֝תְחַדֵּ֗שׁ פְּנֵ֣י אֲדָמָֽה׃

31. יְהִ֤י כְב֣וֹד ה׳ לְעוֹלָ֑ם יִשְׂמַ֖ח ה׳ בְּמַעֲשָֽׂיו׃

Psalms 104:24-31

How many are the things You have made, O LORD;
You have made them all with wisdom;
the earth is full of Your creations. There is the sea, vast and wide,
with its creatures beyond number,
living things, small and great. There go the ships,
and Leviathan that You formed to sport with. All of them look to You
to give them their food when it is due. Give it to them, they gather it up;
open Your hand, they are well satisfied; hide Your face, they are terrified;
take away their breath, they perish
and turn again into dust; send back Your breath, they are created,
and You renew the face of the earth.
May the glory of the LORD endure forever;
may the LORD rejoice in His works!

Psalm 104:27-28 share linguistic connections to Psalm 145:15-16

מזמור ק"ד		מזמור קמ"ה
כז	כֻּלָּם אֵלֶיךָ יְשַׂבֵּרוּן	טו	עֵינֵי כֹל אֵלֶיךָ יְשַׂבֵּרוּ
	לָתֵת אָכְלָם בְּעִתּוֹ.		וְאַתָּה נוֹתֵן לָהֶם אֶת אָכְלָם בְּעִתּוֹ.
כח	תִּתֵּן לָהֶם יִלְקֹטוּן
	תִּפְתַּח יָדְךָ יִשְׂבְּעוּן טוֹב.	טז	פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי רָצוֹן.
כט	תַּסְתִּיר פָּנֶיךָ יִבָּהֵלוּן	יז	צַדִּ֣יק ה׳ בְּכׇל דְּרָכָ֑יו
	תֹּסֵף רוּחָם יִגְוָעוּן:		וְ֝חָסִ֗יד בְּכׇל־מַעֲשָֽׂיו׃

The difference between these two Psalms is that Psalm 145 is based on the idea that repentance (teshuva) has the power to transform strict judgment (middat hadin) into mercy (middat harachamim). Psalm 145:17 indicates that tzedek and chesed work together. Whereas in Psalm 104, without repentance, strict judgment is described in verse 29 as God's hidden face and death.

Psalm 104:27-28 are embedded between the unit of Psalm 104:24-26 and 29-30, which are linguistically connected to Parshat Noach. At the beginning of Psalm 104:1-23, the text describes the creation through separating and limited mixing, Parshat Breishit. The narrative then follows the biblical timeline with the history of Noach and the flood. Man corrupts the world, and God regrets creation and passes judgment on it.

The flood removes the boundaries between land and water. The boundaries expressed in this psalm between water and land, animals and man, day and night, ceased during the flood. Afterward, G-d reseparates the world. During creation, Man makes his appearance at the conclusion as the pinnacle. In contrast to creation, Noach, after partnering with G-d to conserve the creation on the Ark, witnesses its reconstitution. Man is given dominion over the land and the responsibility for it. With the flood and the world's recreation, G-d reconstituted the world's order. Man is designated as a caretaker by G-d. All animals would fear man (Bereishis 9:2-3), and all living things are given into Man's hands. All living creatures, in addition to vegetation, could be used as food for Man.
In our psalm, verse 24 uses the phrase מָלְאָ֥ה הָ֝אָ֗רֶץ, the land is filled, which is also found at the beginning of the narrative of the flood. In Bereishis 6:11-13, G-d informs Noach that the land is filled with civil destruction.

וַתִּשָּׁחֵ֥ת הָאָ֖רֶץ לִפְנֵ֣י הָֽאֱלֹקִ֑ים וַתִּמָּלֵ֥א הָאָ֖רֶץ חָמָֽס׃
וַיַּ֧רְא אֱלֹקִ֛ים אֶת הָאָ֖רֶץ וְהִנֵּ֣ה נִשְׁחָ֑תָה כִּֽי הִשְׁחִ֧ית כׇּל בָּשָׂ֛ר אֶת דַּרְכּ֖וֹ עַל הָאָֽרֶץ׃
וַיֹּ֨אמֶר אֱלֹקִ֜ים לְנֹ֗חַ קֵ֤ץ כׇּל בָּשָׂר֙ בָּ֣א לְפָנַ֔י כִּֽי מָלְאָ֥ה הָאָ֛רֶץ חָמָ֖ס מִפְּנֵיהֶ֑ם וְהִנְנִ֥י מַשְׁחִיתָ֖ם אֶת הָאָֽרֶץ׃

In Bereishis 6:12 explains that וַיַּ֧רְא אֱלֹקים אֶת הָאָ֖רֶץ וְהִנֵּ֣ה נִשְׁחָ֑תָה כִּֽי הִשְׁחִ֧ית כׇּל בָּשָׂ֛ר אֶת דַּרְכּ֖וֹ עַל הָאָֽרֶץ׃. All living things corrupted the designated path. They ignored the boundaries delineated in the creation of creatures for the land. He instructs Noach to build an ark since he will obliterate all the boundaries between the water and the earth. Noach will assume responsibility for all creatures in the Ark for a year while the rest of creation is expiring, יִגְוָֽע.

Verses 29-30 continue to echo the Flood account in the Torah. Bereishis 6:17, וַאֲנִ֗י הִנְנִי֩ מֵבִ֨יא אֶת הַמַּבּ֥וּל מַ֙יִם֙ עַל הָאָ֔רֶץ לְשַׁחֵ֣ת כׇּל בָּשָׂ֗ר אֲשֶׁר בּוֹ֙ ר֣וּחַ חַיִּ֔ים מִתַּ֖חַת הַשָּׁמָ֑יִם כֹּ֥ל אֲשֶׁר בָּאָ֖רֶץ יִגְוָֽע׃. Like Psalm 145:15, the word אׇכְלָ֣ם is a homonym for destruction. There, the verse references the threatened destruction of the Jewish nation after the sin of the Golden Calf. King David flips G-d's characteristic of judgment to His characteristic of the mercy of feeding all at the right time. In our psalm, the word אׇכְלָ֣ם is employed instead of the word לֶ֝֗חֶם used in verse 14, where it is a general term for food. After creation, G-d hides his face, brings the flood הַמַּבּ֥וּל/יִֽבָּהֵ֫ל֥וּן (sharing the root בל)[1] [2] [3], removes all breath ר֣וּחַ חַיִּ֔ים/ר֭וּחָם, and obliterates all יִגְוָֽע/יִגְוָע֑וּן. Three times in Parashat Noach, the Torah tells us about the mountains. The Torah (Genesis 7:19-20) tells us that the flood water rose and covered the הָרִ֣ים הַ֭גְּבֹהִים by 15 cubits (an ancient measurement). In the receding flood waters, the Torah (Bereishis 8:5) informs us that the heads of the mountains reemerged.
In contrast with the rest of the psalm, when speaking about the land in this section, King David uses the phrase פְּנֵ֣י אֲדָמָֽה instead of the word אָרֶץ. In discussing the corruption of the world and its recreation, the phrase פְּנֵ֣י אֲדָמָֽה is employed. Examples include Bereishis 4:14 (punishment of Kaayin for killing his brother, with G-d's promise to conceal himself), 6:1, 6:7, 7:3, 7:23, 8:8, and 8:13.
When G-d seeks to recreate the world in Bereishis 8:1, he sends his wind which causes the waters to recede back to their place: וַיִּזְכֹּ֤ר אֱלֹקים֙ אֶת נֹ֔חַ וְאֵ֤ת כׇּל הַֽחַיָּה֙ וְאֶת כׇּל הַבְּהֵמָ֔ה אֲשֶׁ֥ר אִתּ֖וֹ בַּתֵּבָ֑ה וַיַּעֲבֵ֨ר אֱלֹקים ר֙וּחַ֙ עַל הָאָ֔רֶץ וַיָּשֹׁ֖כּוּ הַמָּֽיִם׃. That section ends with the reappearance of the in verse פְּנֵ֣י אֲדָמָֽה in Bereishis 8:13 and the renewal of the land, with the repetition of the word חדשׁ in Bereishis 8:14.

[1] Hirsch, Samson Raphael. The Hirsch Chumash. Genesis. Feldheim. 2005. Pages 183-4, 449.

[2] Clark, Matityahu. Etymological Dictionary of Biblical Hebrew; Based on the Commentary of Samson Raphael Hirsch. Feldheim. 1999. Pages 21, 147.

[3] First, Mitchell. The Meaning of the Word Mabul: A Flood of Possibilities. 10/15/2015; https://jewishlink.news/the-meaning-of-the-word-mabul-a-flood-of-possibilities/

Rabbi Meir Weiss, Psalm 104: Barchi Naphashi: Mikra'ot Ke-Kavanatam (Mossad Bialik, Jerusalem, 5748), pp. 214-251.:
This comparison demonstrates a striking similarity between the two passages in these psalms. Most scholars see this as following from the fact that the author of Psalm 145 made use of the verses in our psalm. But even if this is the case, the author of Psalm 145 merely used our verses as raw material, which were developed, polished, and matched to the unique idea expressed in his psalm. The two accounts are similar but not identical. Our Psalm states: "All of them wait upon You," whereas Psalm 145 states: "The eyes of all await You." This difference results from a difference in perspective on the world. As stated, our psalm reflects a theocentric perspective, whereas Psalm 145's approach is anthropocentric. An anthropocentric approach allows for the feeling of a more intimate relationship, which expresses itself in the manner of formulation: "The eyes of all await You" (compare, "So are our eyes to the Lord our God;" Tehillim 123:1-2).
Even more characteristic, however, are the other differences between the accounts in the two psalms. What is noted in Psalm 145 as a given ("and You give them") is expressed in our psalm as the objective – as something that is sought ("to give them"). For the author of Psalm 145, there is only one possibility - "You open Your hand, and satisfy" - whereas according to our psalm, this is just one of the various possibilities. While the possibility is found here of "You give them, they gather it," this possibility is not guaranteed. It is merely a possibility, as is already evident from the form of the verb, or to be more precise, by the grammatical function of the clause ("titen," rather than "noten;" and the clause is conditional, rather than indicative), and as is also expressed in the continuation, in verse 29: "You hide Your face, they are terrified." In our psalm, there are two levels in the account of the Creator's concern for His creatures: "You give them, they gather it," and "You open Your hand, they are filled with good." In the best case, when "You open Your hand," – "they are filled with good." But in Psalm 145, the only possibility is: "And You satisfy the desire of every living thing." That is to say, each one, in accordance with its desire, the quality that it desires, and the quantity that it desires. And furthermore, here, "they are filled" ("yisba'un") - the satisfaction results from their activity, whereas there, "You satisfy" ("masbi'a") – only God is active in their satisfaction.
These differences between the two accounts follow from the difference in the intention of the two psalms. Psalm 145 wishes to emphasize that with respect to the maintenance of each living creature, there are no differences and no qualifications. The psalm is a psalm about God's goodness. Accordingly, it does not allow for the possibility that God would withhold a person's sustenance and fail to provide for him in accordance with his desire. In our psalm, on the other hand, the psalmist praises God for His wisdom, as it is reflected in the purposefulness of creation. One manifestation of Divine wisdom is that the hopes of the creatures are answered in different ways in accordance with the need and as befits all of creation, and not in accordance with the varied and contradictory desires of the particulars of creation. Fulfilling hopes and desires is not the only possible answer on the part of the Creator. The possibility exists that the general purposefulness demands of Divine wisdom not to give to a particular creature. It is even possible that "You hide Your face, they are terrified" (v. 29), like people (Tehillim 30:8). What is more, "You take away their breath, they die and return to their dust." But in the created world, the sentence does not come to an end; there is no period: "You send forth Your breath, they are created, and You renew the face of the earth" (v. 30).

A comparison of the texts of Moshe's (Exodus 32:7-12, source 10) and Noach's (Breishis 6:5-7:5, source 11) reaction to G-d's decree of destruction shows that they are linguistically connected

שמות ל״ב:ז׳-י״ד

וַיְדַבֵּ֥ר ה׳ אֶל־מֹשֶׁ֑ה לֶךְ־רֵ֕ד כִּ֚י שִׁחֵ֣ת עַמְּךָ֔ אֲשֶׁ֥ר הֶעֱלֵ֖יתָ מֵאֶ֥רֶץ מִצְרָֽיִם׃ סָ֣רוּ מַהֵ֗ר מִן־הַדֶּ֙רֶךְ֙ אֲשֶׁ֣ר צִוִּיתִ֔ם עָשׂ֣וּ לָהֶ֔ם עֵ֖גֶל מַסֵּכָ֑ה וַיִּשְׁתַּֽחֲווּ־לוֹ֙ וַיִּזְבְּחוּ־ל֔וֹ וַיֹּ֣אמְר֔וּ אֵ֤לֶּה אֱלֹקֶ֙יךָ֙ יִשְׂרָאֵ֔ל אֲשֶׁ֥ר הֶֽעֱל֖וּךָ מֵאֶ֥רֶץ מִצְרָֽיִם׃ וַיֹּ֥אמֶר ה׳ אֶל־מֹשֶׁ֑ה רָאִ֙יתִי֙ אֶת־הָעָ֣ם הַזֶּ֔ה וְהִנֵּ֥ה עַם־קְשֵׁה־עֹ֖רֶף הֽוּא׃ וְעַתָּה֙ הַנִּ֣יחָה לִּ֔י וְיִֽחַר־אַפִּ֥י בָהֶ֖ם וַאֲכַלֵּ֑ם וְאֶֽעֱשֶׂ֥ה אוֹתְךָ֖ לְג֥וֹי גָּדֽוֹל׃ וַיְחַ֣ל מֹשֶׁ֔ה אֶת־פְּנֵ֖י ה׳ אֱלֹקָ֑יו וַיֹּ֗אמֶר לָמָ֤ה ה׳ יֶחֱרֶ֤ה אַפְּךָ֙ בְּעַמֶּ֔ךָ אֲשֶׁ֤ר הוֹצֵ֙אתָ֙ מֵאֶ֣רֶץ מִצְרַ֔יִם בְּכֹ֥חַ גָּד֖וֹל וּבְיָ֥ד חֲזָקָֽה׃ לָ֩מָּה֩ יֹאמְר֨וּ מִצְרַ֜יִם לֵאמֹ֗ר בְּרָעָ֤ה הֽוֹצִיאָם֙ לַהֲרֹ֤ג אֹתָם֙ בֶּֽהָרִ֔ים וּ֨לְכַלֹּתָ֔ם מֵעַ֖ל פְּנֵ֣י הָֽאֲדָמָ֑ה שׁ֚וּב מֵחֲר֣וֹן אַפֶּ֔ךָ וְהִנָּחֵ֥ם עַל־הָרָעָ֖ה לְעַמֶּֽךָ׃ זְכֹ֡ר לְאַבְרָהָם֩ לְיִצְחָ֨ק וּלְיִשְׂרָאֵ֜ל עֲבָדֶ֗יךָ אֲשֶׁ֨ר נִשְׁבַּ֣עְתָּ לָהֶם֮ בָּךְ֒ וַתְּדַבֵּ֣ר אֲלֵהֶ֔ם אַרְבֶּה֙ אֶֽת־זַרְעֲכֶ֔ם כְּכוֹכְבֵ֖י הַשָּׁמָ֑יִם וְכׇל־הָאָ֨רֶץ הַזֹּ֜את אֲשֶׁ֣ר אָמַ֗רְתִּי אֶתֵּן֙ לְזַרְעֲכֶ֔ם וְנָחֲל֖וּ לְעֹלָֽם׃ וַיִּנָּ֖חֶם ה׳ עַל־הָ֣רָעָ֔ה אֲשֶׁ֥ר דִּבֶּ֖ר לַעֲשׂ֥וֹת לְעַמּֽוֹ׃

Exodus 32:7-14

And the Lord said to Moshe, Go, get thee down; for thy people, which thou broughtest up out of the land of Miżrayim, have become corrupt: they have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed to it, and said, These are thy gods, O Yisra᾽el, which have brought thee up out of the land of Miżrayim. And the Lord said to Moshe, I have seen this people, and, behold, it is a stiffnecked people: now therefore let me alone, that my wrath may burn against them, and that I may consume them: and I will make of thee a great nation. And Moshe besought the Lord his God, and said, Lord, why does thy wrath burn against thy people, whom thou hast brought forth out of the land of Miżrayim with great power, and with a mighty hand? Wherefore should Miżrayim speak, and say, In an evil hour did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce anger, and relent of this evil against thy people. Remember Avraham, Yiżĥaq, and Yisra᾽el, thy servants, to whom thou didst swear by thy own self, and didst say to them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give to your seed, and they shall inherit it for ever. And the Lord relented of the evil which he thought to do to his people.

בראשית ו׳:ה׳-ז׳:ה׳

וַיַּ֣רְא ה׳ כִּ֥י רַבָּ֛ה רָעַ֥ת הָאָדָ֖ם בָּאָ֑רֶץ וְכׇל־יֵ֙צֶר֙ מַחְשְׁבֹ֣ת לִבּ֔וֹ רַ֥ק רַ֖ע כׇּל־הַיּֽוֹם׃ וַיִּנָּ֣חֶם ה׳ כִּֽי־עָשָׂ֥ה אֶת־הָֽאָדָ֖ם בָּאָ֑רֶץ וַיִּתְעַצֵּ֖ב אֶל־לִבּֽוֹ׃ וַיֹּ֣אמֶר ה׳ אֶמְחֶ֨ה אֶת־הָאָדָ֤ם אֲשֶׁר־בָּרָ֙אתִי֙ מֵעַל֙ פְּנֵ֣י הָֽאֲדָמָ֔ה מֵֽאָדָם֙ עַד־בְּהֵמָ֔ה עַד־רֶ֖מֶשׂ וְעַד־ע֣וֹף הַשָּׁמָ֑יִם כִּ֥י נִחַ֖מְתִּי כִּ֥י עֲשִׂיתִֽם׃ וְנֹ֕חַ מָ֥צָא חֵ֖ן בְּעֵינֵ֥י ה׳׃

נח

אֵ֚לֶּה תּוֹלְדֹ֣ת נֹ֔חַ נֹ֗חַ אִ֥ישׁ צַדִּ֛יק תָּמִ֥ים הָיָ֖ה בְּדֹֽרֹתָ֑יו אֶת־הָֽאֱלֹקִ֖ים הִֽתְהַלֶּךְ־נֹֽחַ׃ וַיּ֥וֹלֶד נֹ֖חַ שְׁלֹשָׁ֣ה בָנִ֑ים אֶת־שֵׁ֖ם אֶת־חָ֥ם וְאֶת־יָֽפֶת׃ וַתִּשָּׁחֵ֥ת הָאָ֖רֶץ לִפְנֵ֣י הָֽאֱלֹקִ֑ים וַתִּמָּלֵ֥א הָאָ֖רֶץ חָמָֽס׃ וַיַּ֧רְא אֱלֹקִ֛ים אֶת־הָאָ֖רֶץ וְהִנֵּ֣ה נִשְׁחָ֑תָה כִּֽי־הִשְׁחִ֧ית כׇּל־בָּשָׂ֛ר אֶת־דַּרְכּ֖וֹ עַל־הָאָֽרֶץ׃

וַיֹּ֨אמֶר אֱלֹקִ֜ים לְנֹ֗חַ קֵ֤ץ כׇּל־בָּשָׂר֙ בָּ֣א לְפָנַ֔י כִּֽי־מָלְאָ֥ה הָאָ֛רֶץ חָמָ֖ס מִפְּנֵיהֶ֑ם וְהִנְנִ֥י מַשְׁחִיתָ֖ם אֶת־הָאָֽרֶץ׃ עֲשֵׂ֤ה לְךָ֙ תֵּבַ֣ת ... וַאֲנִ֗י הִנְנִי֩ מֵבִ֨יא אֶת־הַמַּבּ֥וּל מַ֙יִם֙ עַל־הָאָ֔רֶץ לְשַׁחֵ֣ת כׇּל־בָּשָׂ֗ר אֲשֶׁר־בּוֹ֙ ר֣וּחַ חַיִּ֔ים מִתַּ֖חַת הַשָּׁמָ֑יִם כֹּ֥ל אֲשֶׁר־בָּאָ֖רֶץ יִגְוָֽע׃ וַהֲקִמֹתִ֥י אֶת־בְּרִיתִ֖י אִתָּ֑ךְ וּבָאתָ֙ אֶל־הַתֵּבָ֔ה אַתָּ֕ה וּבָנֶ֛יךָ וְאִשְׁתְּךָ֥ וּנְשֵֽׁי־בָנֶ֖יךָ אִתָּֽךְ׃ וּמִכׇּל־הָ֠חַ֠י מִֽכׇּל־בָּשָׂ֞ר שְׁנַ֧יִם מִכֹּ֛ל תָּבִ֥יא אֶל־הַתֵּבָ֖ה לְהַחֲיֹ֣ת אִתָּ֑ךְ זָכָ֥ר וּנְקֵבָ֖ה יִֽהְיֽוּ׃ מֵהָע֣וֹף לְמִינֵ֗הוּ וּמִן־הַבְּהֵמָה֙ לְמִינָ֔הּ מִכֹּ֛ל רֶ֥מֶשׂ הָֽאֲדָמָ֖ה לְמִינֵ֑הוּ שְׁנַ֧יִם מִכֹּ֛ל יָבֹ֥אוּ אֵלֶ֖יךָ לְהַֽחֲיֽוֹת׃ וְאַתָּ֣ה קַח־לְךָ֗ מִכׇּל־מַֽאֲכָל֙ אֲשֶׁ֣ר יֵֽאָכֵ֔ל וְאָסַפְתָּ֖ אֵלֶ֑יךָ וְהָיָ֥ה לְךָ֛ וְלָהֶ֖ם לְאׇכְלָֽה׃ וַיַּ֖עַשׂ נֹ֑חַ כְּ֠כֹ֠ל אֲשֶׁ֨ר צִוָּ֥ה אֹת֛וֹ אֱלֹקִ֖ים כֵּ֥ן עָשָֽׂה׃

וַיֹּ֤אמֶר ה׳ לְנֹ֔חַ בֹּֽא־אַתָּ֥ה וְכׇל־בֵּיתְךָ֖ אֶל־הַתֵּבָ֑ה כִּֽי־אֹתְךָ֥ רָאִ֛יתִי צַדִּ֥יק לְפָנַ֖י בַּדּ֥וֹר הַזֶּֽה׃ מִכֹּ֣ל ׀ הַבְּהֵמָ֣ה הַטְּהוֹרָ֗ה תִּֽקַּח־לְךָ֛ שִׁבְעָ֥ה שִׁבְעָ֖ה אִ֣ישׁ וְאִשְׁתּ֑וֹ וּמִן־הַבְּהֵמָ֡ה אֲ֠שֶׁ֠ר לֹ֣א טְהֹרָ֥ה הִ֛וא שְׁנַ֖יִם אִ֥ישׁ וְאִשְׁתּֽוֹ׃ גַּ֣ם מֵע֧וֹף הַשָּׁמַ֛יִם שִׁבְעָ֥ה שִׁבְעָ֖ה זָכָ֣ר וּנְקֵבָ֑ה לְחַיּ֥וֹת זֶ֖רַע עַל־פְּנֵ֥י כׇל־הָאָֽרֶץ׃ כִּי֩ לְיָמִ֨ים ע֜וֹד שִׁבְעָ֗ה אָֽנֹכִי֙ מַמְטִ֣יר עַל־הָאָ֔רֶץ אַרְבָּעִ֣ים י֔וֹם וְאַרְבָּעִ֖ים לָ֑יְלָה וּמָחִ֗יתִי אֶֽת־כׇּל־הַיְקוּם֙ אֲשֶׁ֣ר עָשִׂ֔יתִי מֵעַ֖ל פְּנֵ֥י הָֽאֲדָמָֽה׃ וַיַּ֖עַשׂ נֹ֑חַ כְּכֹ֥ל אֲשֶׁר־צִוָּ֖הוּ ה׳׃

Genesis 6:5-7:5

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. And the Lord repented that He had made man on the earth, and it grieved Him at His heart. And the Lord said, I will destroy man whom I have created from the face of the earth: both man, and beast, and creeping things, and the birds of the air; for I repent that I have made them. But Noaĥ found favour in the eyes of the Lord. These are the generations of Noaĥ: Noaĥ was a just man and perfect in his generations, and Noaĥ walked with God. And Noaĥ begot three sons, Shem, Ḥam, and Yefet. The earth also was corrupt before God, and the earth was filled with violence. And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted its way upon the earth. And God said to Noaĥ, The end of all flesh is come before Me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. Make thee an ark of gofer wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. And this is the fashion of which thou shalt make it: the length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. A window shalt thou make to the ark, and to a cubit shalt thou finish it above; and the door of the ark shalt thou set in its side; with lower, second, and third stories shalt thou make it. And, behold, I will bring the flood of waters upon the earth, to destroy all flesh, in which is the breath of life, from under heaven; and every thing that is on the earth shall die. But with thee will I establish My covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’ wives with thee. And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female. Of birds after their kind, and of cattle after their kind, of every creeping thing of the earth after its kind, two of every sort shall come to thee, to keep them alive. And take thou to thee of all food that is eaten, and gather it to thee; and it shall be for food for thee, and for them. So Noaĥ did according to all that God commanded him; thus he did. And the Lord said to Noaĥ, Come thou and all thy house into the ark; for thee have I seen righteous before Me in this generation. Of every clean beast thou shalt take to thee by sevens, male and female: and of beasts that are not clean by twos, male and female. Of birds of the air, also by sevens, the male and the female; to keep seed alive upon the face of all the earth. For in another seven days, I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I destroy from off the face of the earth. And Noaĥ did according to all that the Lord commanded him.

Noach accepts G-d's decree of judgement with silence. G-d offers Moshe to restart the Jewish nation with him, just as He had restarted the world with Noach. Moshe believes that there is hope and worth a try to attain atonement on behalf on the nation. Moshe refuses G-d's offer. Instead he says that G-d should erase him from G-d's book.

שמות ל״ב:ל׳-ל״ה

וַיְהִי֙ מִֽמׇּחֳרָ֔ת וַיֹּ֤אמֶר מֹשֶׁה֙ אֶל־הָעָ֔ם אַתֶּ֥ם חֲטָאתֶ֖ם חֲטָאָ֣ה גְדֹלָ֑ה וְעַתָּה֙ אֶֽעֱלֶ֣ה אֶל־ה׳ אוּלַ֥י אֲכַפְּרָ֖ה בְּעַ֥ד חַטַּאתְכֶֽם׃ וַיָּ֧שׇׁב מֹשֶׁ֛ה אֶל־ה׳ וַיֹּאמַ֑ר אָ֣נָּ֗א חָטָ֞א הָעָ֤ם הַזֶּה֙ חֲטָאָ֣ה גְדֹלָ֔ה וַיַּֽעֲשׂ֥וּ לָהֶ֖ם אֱלֹקֵ֥י זָהָֽב׃ וְעַתָּ֖ה אִם־תִּשָּׂ֣א חַטָּאתָ֑ם וְאִם־אַ֕יִן מְחֵ֣נִי נָ֔א מִֽסִּפְרְךָ֖ אֲשֶׁ֥ר כָּתָֽבְתָּ׃ וַיֹּ֥אמֶר ה׳ אֶל־מֹשֶׁ֑ה מִ֚י אֲשֶׁ֣ר חָֽטָא־לִ֔י אֶמְחֶ֖נּוּ מִסִּפְרִֽי׃ וְעַתָּ֞ה לֵ֣ךְ ׀ נְחֵ֣ה אֶת־הָעָ֗ם אֶ֤ל אֲשֶׁר־דִּבַּ֙רְתִּי֙ לָ֔ךְ הִנֵּ֥ה מַלְאָכִ֖י יֵלֵ֣ךְ לְפָנֶ֑יךָ וּבְי֣וֹם פׇּקְדִ֔י וּפָקַדְתִּ֥י עֲלֵהֶ֖ם חַטָּאתָֽם׃ וַיִּגֹּ֥ף ה׳ אֶת־הָעָ֑ם עַ֚ל אֲשֶׁ֣ר עָשׂ֣וּ אֶת־הָעֵ֔גֶל אֲשֶׁ֥ר עָשָׂ֖ה אַהֲרֹֽן׃

Exodus 32:30-35

The next day Moses said to the people, “You have been guilty of a great sin. Yet I will now go up to ה'; perhaps I may win forgiveness for your sin.” Moses went back to ה' and said, “Alas, this people is guilty of a great sin in making for themselves a god of gold. Now, if You will forgive their sin [well and good]; but if not, erase me from the record which You have written!” But ה' said to Moses, “Only one who has sinned against Me will I erase from My record. Go now, lead the people where I told you. See, My messenger shall go before you. But when I make an accounting, I will bring them to account for their sins.” Then ה' sent a plague upon the people, for what they did with the calf that Aaron made.

קדושת לוי, בראשית, נח י״ח

בפסוק כי אותך ראיתי צדיק לפני בדור הזה (בראשית ז, א). רצה לומר על פי דמבואר בזוהר הקדוש גבי משה שאמר (שמות לב, לב) מחני נא מספרך, אותיות מחני מי נח שתקן נשמת נח שלא ביקש על דורו ובזה שמסר משה נפשו בשביל ישראל תיקן לנשמה דנח, כי משה היה כלול מכל הנשמות עיין שם, וידוע דמשה נקרא צדיק שמצדיק הכל לפני ה' ללמד זכות על הכל. וידוע מאמר חכמינו זכרונם לברכה כל הנביאים נתנבאו בכה ומשה בזה, וזה כי אותך ראיתי צדיק לפני, רצה לומר אני רואה אותך צדיק לה' להצדיק הבריות ללמוד עליהם זכות אימתי בדור הזה רצה לומר בדור שיהא בו משה שהוא בחינת זה אז נשמתך שיהא במשה דכלול כל הנשמות יתוקן בלימוד זכות על ישראל שנשמתך גם כן ילמוד זכות כיון שמשה כלול מהכל ובלימודו זכות כל הנשמות שבו ילמדו זכות, וזהו צדיק לפני בדור הזה ודו"ק:

Kedushat Levi, Genesis, Noach 18

‎Genesis 7,1 ‎“For I have seen you ‎being righteous before Me in this generation;” these words ‎must be understood according to the Zohar I, 67. The ‎author of the Zohar contrasts Moses’ reaction to G’d’s ‎threat to annihilate the Jewish people and to substitute him for ‎the Jewish people (Exodus 32,10) with Noach’s silence. Moses, had ‎immediately responded to this threat by saying: “erase me from ‎Your Book, rather than make me the founder of a new Jewish ‎people. Moses was willing to give up his life if he could thereby ‎save his people”. When G’d (7,4) used the same expression ‎ומחיתי ‏את כל היקום‎, “I will erase all breathing living creatures,” He ‎elicited no response from Noach, just as He had not elicited a ‎response from him in 6,13, or in 6,17. Moses, by offering his own ‎life on behalf of his people during the episode of the golden calf, ‎atoned for Noach’s insensitivity at this time. Moses is viewed by ‎the Zohar as possessing a soul composed of all the souls destroyed ‎in the deluge. This is why our prophets refer to the deluge as ‎מי ‏נח‎, “the waters of Noach,” since Noach had not intervened on ‎behalf of his contemporaries. (Isaiah 54,9). The prophet appears ‎to imply that Noach had been remiss by associating the deluge ‎with Noach (himself) instead of with the sinners.‎
It is known that Moses was considered a tzaddik, ‎righteous person. When our sages state that all the prophets’ ‎prophecies began with the word ‎כה‎, whereas Moses’ prophecy on ‎occasion commenced with the word ‎זה‎, “this,” they meant to ‎compare Moses to Noach of whom G’d had said ‎אותך ראיתי צדיק ‏לפני בדור הזה‎, “I have seen you that you are a tzaddik before ‎Me in this generation”. G’d implied that Noach would be restored ‎posthumously to this stature when Moses, a reincarnation of his ‎soul, would make up for his omission at this time. The words ‎בדור ‏הזה‎, are understood as a hint that in Moses’ time another ‎‎tzaddik would compensate for the sin of omission in Noach’s ‎generation. ‎

Levi Yitzchak of Berditchev in Kedushas Levi notes the connection between Moshe and Noach. Moshe's actions served to correct Noach's quiet acquiescence to G-d's will. He uses the words zeh, mechey.

After G-d's judgement of destruction dissipates by the flood and the sin of the golden calf, he establishes a new covenant.

שמות ל״ד:ד׳-י״ב

וַיִּפְסֹ֡ל שְׁנֵֽי־לֻחֹ֨ת אֲבָנִ֜ים כָּרִאשֹׁנִ֗ים וַיַּשְׁכֵּ֨ם מֹשֶׁ֤ה בַבֹּ֙קֶר֙ וַיַּ֙עַל֙ אֶל־הַ֣ר סִינַ֔י כַּאֲשֶׁ֛ר צִוָּ֥ה ה׳ אֹת֑וֹ וַיִּקַּ֣ח בְּיָד֔וֹ שְׁנֵ֖י לֻחֹ֥ת אֲבָנִֽים׃ וַיֵּ֤רֶד ה׳ בֶּֽעָנָ֔ן וַיִּתְיַצֵּ֥ב עִמּ֖וֹ שָׁ֑ם וַיִּקְרָ֥א בְשֵׁ֖ם ה׳׃ וַיַּעֲבֹ֨ר ה׳ ׀ עַל־פָּנָיו֮ וַיִּקְרָא֒ ה׳ ׀ ה׳ אֵ֥ל רַח֖וּם וְחַנּ֑וּן אֶ֥רֶךְ אַפַּ֖יִם וְרַב־חֶ֥סֶד וֶאֱמֶֽת׃ נֹצֵ֥ר*(בספרי תימן נֹצֵ֥ר בנו״ן רגילה) חֶ֙סֶד֙ לָאֲלָפִ֔ים נֹשֵׂ֥א עָוֺ֛ן וָפֶ֖שַׁע וְחַטָּאָ֑ה וְנַקֵּה֙ לֹ֣א יְנַקֶּ֔ה פֹּקֵ֣ד ׀ עֲוֺ֣ן אָב֗וֹת עַל־בָּנִים֙ וְעַל־בְּנֵ֣י בָנִ֔ים עַל־שִׁלֵּשִׁ֖ים וְעַל־רִבֵּעִֽים׃ וַיְמַהֵ֖ר מֹשֶׁ֑ה וַיִּקֹּ֥ד אַ֖רְצָה וַיִּשְׁתָּֽחוּ׃ וַיֹּ֡אמֶר אִם־נָא֩ מָצָ֨אתִי חֵ֤ן בְּעֵינֶ֙יךָ֙ יֵֽלֶךְ־נָ֥א בְּקִרְבֵּ֑נוּ כִּ֤י עַם־קְשֵׁה־עֹ֙רֶף֙ ה֔וּא וְסָלַחְתָּ֛ לַעֲוֺנֵ֥נוּ וּלְחַטָּאתֵ֖נוּ וּנְחַלְתָּֽנוּ׃ וַיֹּ֗אמֶר הִנֵּ֣ה אָנֹכִי֮ כֹּרֵ֣ת בְּרִית֒ נֶ֤גֶד כׇּֽל־עַמְּךָ֙ אֶעֱשֶׂ֣ה נִפְלָאֹ֔ת אֲשֶׁ֛ר לֹֽא־נִבְרְא֥וּ בְכׇל־הָאָ֖רֶץ וּבְכׇל־הַגּוֹיִ֑ם וְרָאָ֣ה כׇל־הָ֠עָ֠ם אֲשֶׁר־אַתָּ֨ה בְקִרְבּ֜וֹ אֶת־מַעֲשֵׂ֤ה ה׳ כִּֽי־נוֹרָ֣א ה֔וּא אֲשֶׁ֥ר אֲנִ֖י עֹשֶׂ֥ה עִמָּֽךְ׃ שְׁמׇ֨ר־לְךָ֔ אֵ֛ת אֲשֶׁ֥ר אָנֹכִ֖י מְצַוְּךָ֣ הַיּ֑וֹם הִנְנִ֧י גֹרֵ֣שׁ מִפָּנֶ֗יךָ אֶת־הָאֱמֹרִי֙ וְהַֽכְּנַעֲנִ֔י וְהַחִתִּי֙ וְהַפְּרִזִּ֔י וְהַחִוִּ֖י וְהַיְבוּסִֽי׃ הִשָּׁ֣מֶר לְךָ֗ פֶּן־תִּכְרֹ֤ת בְּרִית֙ לְיוֹשֵׁ֣ב הָאָ֔רֶץ אֲשֶׁ֥ר אַתָּ֖ה בָּ֣א עָלֶ֑יהָ פֶּן־יִהְיֶ֥ה לְמוֹקֵ֖שׁ בְּקִרְבֶּֽךָ׃

Exodus 34:4-12

So Moses carved two tablets of stone, like the first, and early in the morning he went up on Mount Sinai, as ה' had commanded him, taking the two stone tablets with him. ה' came down in a cloud—and stood with him there, proclaiming the name ה'. ה' passed before him and proclaimed: “!יהוה! ה' a God compassionate and gracious, slow to anger, abounding in kindness and faithfulness, extending kindness to the thousandth generation, forgiving iniquity, transgression, and sin—yet not remitting all punishment, but visiting the iniquity of parents upon children and children’s children, upon the third and fourth generations.” Moses hastened to bow low to the ground in homage, and said, “If I have gained Your favor, O my lord, pray, let my lord go in our midst, even though this is a stiffnecked people. Pardon our iniquity and our sin, and take us for Your own!” [God] said: I hereby make a covenant. Before all your people I will work such wonders as have not been wrought on all the earth or in any nation; and all the people who are with you shall see how awesome are יהוה’s deeds which I will perform for you. Mark well what I command you this day. I will drive out before you the Amorites, the Canaanites, the Hittites, the Perizzites, the Hivites, and the Jebusites. Beware of making a covenant with the inhabitants of the land against which you are advancing, lest they be a snare in your midst.

בראשית ח׳:כ׳-ט׳:י״ז

וַיִּ֥בֶן נֹ֛חַ מִזְבֵּ֖חַ לַֽה׳ וַיִּקַּ֞ח מִכֹּ֣ל ׀ הַבְּהֵמָ֣ה הַטְּהֹרָ֗ה וּמִכֹּל֙ הָע֣וֹף הַטָּה֔וֹר וַיַּ֥עַל עֹלֹ֖ת בַּמִּזְבֵּֽחַ׃ וַיָּ֣רַח ה׳ אֶת־רֵ֣יחַ הַנִּיחֹ֒חַ֒ וַיֹּ֨אמֶר ה׳ 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׃ עֹ֖ד כׇּל־יְמֵ֣י הָאָ֑רֶץ זֶ֡רַע וְ֠קָצִ֠יר וְקֹ֨ר וָחֹ֜ם וְקַ֧יִץ וָחֹ֛רֶף וְי֥וֹם וָלַ֖יְלָה לֹ֥א יִשְׁבֹּֽתוּ׃ וַיְבָ֣רֶךְ אֱלֹקִ֔ים אֶת־נֹ֖חַ וְאֶת־בָּנָ֑יו וַיֹּ֧אמֶר לָהֶ֛ם פְּר֥וּ וּרְב֖וּ וּמִלְא֥וּ אֶת־הָאָֽרֶץ׃ וּמוֹרַאֲכֶ֤ם וְחִתְּכֶם֙ יִֽהְיֶ֔ה עַ֚ל כׇּל־חַיַּ֣ת הָאָ֔רֶץ וְעַ֖ל כׇּל־ע֣וֹף הַשָּׁמָ֑יִם בְּכֹל֩ אֲשֶׁ֨ר תִּרְמֹ֧שׂ הָֽאֲדָמָ֛ה וּֽבְכׇל־דְּגֵ֥י הַיָּ֖ם בְּיֶדְכֶ֥ם נִתָּֽנוּ׃ כׇּל־רֶ֙מֶשׂ֙ אֲשֶׁ֣ר הוּא־חַ֔י לָכֶ֥ם יִהְיֶ֖ה לְאׇכְלָ֑ה כְּיֶ֣רֶק עֵ֔שֶׂב נָתַ֥תִּי לָכֶ֖ם אֶת־כֹּֽל׃ אַךְ־בָּשָׂ֕ר בְּנַפְשׁ֥וֹ דָמ֖וֹ לֹ֥א תֹאכֵֽלוּ׃ וְאַ֨ךְ אֶת־דִּמְכֶ֤ם לְנַפְשֹֽׁתֵיכֶם֙ אֶדְרֹ֔שׁ מִיַּ֥ד כׇּל־חַיָּ֖ה אֶדְרְשֶׁ֑נּוּ וּמִיַּ֣ד הָֽאָדָ֗ם מִיַּד֙ אִ֣ישׁ אָחִ֔יו אֶדְרֹ֖שׁ אֶת־נֶ֥פֶשׁ הָֽאָדָֽם׃ שֹׁפֵךְ֙ דַּ֣ם הָֽאָדָ֔ם בָּֽאָדָ֖ם דָּמ֣וֹ יִשָּׁפֵ֑ךְ כִּ֚י בְּצֶ֣לֶם אֱלֹקִ֔ים עָשָׂ֖ה אֶת־הָאָדָֽם׃ וְאַתֶּ֖ם פְּר֣וּ וּרְב֑וּ שִׁרְצ֥וּ בָאָ֖רֶץ וּרְבוּ־בָֽהּ׃ {ס} וַיֹּ֤אמֶר אֱלֹקִים֙ אֶל־נֹ֔חַ וְאֶל־בָּנָ֥יו אִתּ֖וֹ לֵאמֹֽר׃ וַאֲנִ֕י הִנְנִ֥י מֵקִ֛ים אֶת־בְּרִיתִ֖י אִתְּכֶ֑ם וְאֶֽת־זַרְעֲכֶ֖ם אַֽחֲרֵיכֶֽם׃ וְאֵ֨ת כׇּל־נֶ֤פֶשׁ הַֽחַיָּה֙ אֲשֶׁ֣ר אִתְּכֶ֔ם בָּע֧וֹף בַּבְּהֵמָ֛ה וּֽבְכׇל־חַיַּ֥ת הָאָ֖רֶץ אִתְּכֶ֑ם מִכֹּל֙ יֹצְאֵ֣י הַתֵּבָ֔ה לְכֹ֖ל חַיַּ֥ת הָאָֽרֶץ׃ וַהֲקִמֹתִ֤י אֶת־בְּרִיתִי֙ אִתְּכֶ֔ם וְלֹֽא־יִכָּרֵ֧ת כׇּל־בָּשָׂ֛ר ע֖וֹד מִמֵּ֣י הַמַּבּ֑וּל וְלֹֽא־יִהְיֶ֥ה ע֛וֹד מַבּ֖וּל לְשַׁחֵ֥ת הָאָֽרֶץ׃ וַיֹּ֣אמֶר אֱלֹקִ֗ים זֹ֤את אֽוֹת־הַבְּרִית֙ אֲשֶׁר־אֲנִ֣י נֹתֵ֗ן בֵּינִי֙ וּבֵ֣ינֵיכֶ֔ם וּבֵ֛ין כׇּל־נֶ֥פֶשׁ חַיָּ֖ה אֲשֶׁ֣ר אִתְּכֶ֑ם לְדֹרֹ֖ת עוֹלָֽם׃ אֶת־קַשְׁתִּ֕י נָתַ֖תִּי בֶּֽעָנָ֑ן וְהָֽיְתָה֙ לְא֣וֹת בְּרִ֔ית בֵּינִ֖י וּבֵ֥ין הָאָֽרֶץ׃ וְהָיָ֕ה בְּעַֽנְנִ֥י עָנָ֖ן עַל־הָאָ֑רֶץ וְנִרְאֲתָ֥ה הַקֶּ֖שֶׁת בֶּעָנָֽן׃ וְזָכַרְתִּ֣י אֶת־בְּרִיתִ֗י אֲשֶׁ֤ר בֵּינִי֙ וּבֵ֣ינֵיכֶ֔ם וּבֵ֛ין כׇּל־נֶ֥פֶשׁ חַיָּ֖ה בְּכׇל־בָּשָׂ֑ר וְלֹֽא־יִֽהְיֶ֨ה ע֤וֹד הַמַּ֙יִם֙ לְמַבּ֔וּל לְשַׁחֵ֖ת כׇּל־בָּשָֽׂר׃ וְהָיְתָ֥ה הַקֶּ֖שֶׁת בֶּֽעָנָ֑ן וּרְאִיתִ֗יהָ לִזְכֹּר֙ בְּרִ֣ית עוֹלָ֔ם בֵּ֣ין אֱלֹקִ֔ים וּבֵין֙ כׇּל־נֶ֣פֶשׁ חַיָּ֔ה בְּכׇל־בָּשָׂ֖ר אֲשֶׁ֥ר עַל־הָאָֽרֶץ׃ וַיֹּ֥אמֶר אֱלֹקִ֖ים אֶל־נֹ֑חַ זֹ֤את אֽוֹת־הַבְּרִית֙ אֲשֶׁ֣ר הֲקִמֹ֔תִי בֵּינִ֕י וּבֵ֥ין כׇּל־בָּשָׂ֖ר אֲשֶׁ֥ר עַל־הָאָֽרֶץ׃

Genesis 8:20-9:17

Then Noah built an altar to ה' and, taking of every pure animal and of every pure bird, he offered burnt offerings on the altar. ה' smelled the pleasing odor, and ה' resolved: “Never again will I doom the earth because of humankind, since the devisings of the human mind are evil from youth; nor will I ever again destroy every living being, as I have done.
So long as the earth endures,
Seedtime and harvest,
Cold and heat,
Summer and winter,
Day and night
Shall not cease.” God blessed Noah and his sons, and said to them, “Be fertile and increase, and fill the earth. The fear and the dread of you shall be upon all the beasts of the earth and upon all the birds of the sky—everything with which the earth is astir—and upon all the fish of the sea; they are given into your hand. Every creature that lives shall be yours to eat; as with the green grasses, I give you all these. You must not, however, eat flesh with its life-blood in it. But for your own life-blood I will require a reckoning: I will require it of every beast; of humankind, too, will I require a reckoning for human life, of everyone for each other!
Whoever sheds human blood,
By human [hands] shall that one’s blood be shed;
For in the image of God
Was humankind made. Be fertile, then, and increase; abound on the earth and increase on it.” And God said to Noah and to his sons with him, “I now establish My covenant with you and your offspring to come, and with every living thing that is with you—birds, cattle, and every wild beast as well—all that have come out of the ark, every living thing on earth. I will maintain My covenant with you: never again shall all flesh be cut off by the waters of a flood, and never again shall there be a flood to destroy the earth.” God further said, “This is the sign that I set for the covenant between Me and you, and every living creature with you, for all ages to come. I have set My bow in the clouds, and it shall serve as a sign of the covenant between Me and the earth. When I bring clouds over the earth, and the bow appears in the clouds, I will remember My covenant between Me and you and every living creature among all flesh, so that the waters shall never again become a flood to destroy all flesh. When the bow is in the clouds, I will see it and remember the everlasting covenant between God and all living creatures, all flesh that is on earth. That,” God said to Noah, “shall be the sign of the covenant that I have established between Me and all flesh that is on earth.”

Noach takes action only after the flood, with the offering of sacrifices. These actions have an immediate impact on G-d's judgement. G-d changes nature to effect man's inclinations. Noach could have taken these actions prior to the flood and G-d could have implemented these changes perhaps changing the way the generation of the flood viewed the world.

Both Noach and Moshe use וַיָּ֣חֶל.

בראשית ח׳:ד׳-י״ג

וַתָּ֤נַח הַתֵּבָה֙ בַּחֹ֣דֶשׁ הַשְּׁבִיעִ֔י בְּשִׁבְעָה־עָשָׂ֥ר י֖וֹם לַחֹ֑דֶשׁ עַ֖ל הָרֵ֥י אֲרָרָֽט׃ וְהַמַּ֗יִם הָיוּ֙ הָל֣וֹךְ וְחָס֔וֹר עַ֖ד הַחֹ֣דֶשׁ הָֽעֲשִׂירִ֑י בָּֽעֲשִׂירִי֙ בְּאֶחָ֣ד לַחֹ֔דֶשׁ נִרְא֖וּ רָאשֵׁ֥י הֶֽהָרִֽים׃ וַיְהִ֕י מִקֵּ֖ץ אַרְבָּעִ֣ים י֑וֹם וַיִּפְתַּ֣ח נֹ֔חַ אֶת־חַלּ֥וֹן הַתֵּבָ֖ה אֲשֶׁ֥ר עָשָֽׂה׃ וַיְשַׁלַּ֖ח אֶת־הָֽעֹרֵ֑ב וַיֵּצֵ֤א יָצוֹא֙ וָשׁ֔וֹב עַד־יְבֹ֥שֶׁת הַמַּ֖יִם מֵעַ֥ל הָאָֽרֶץ׃ וַיְשַׁלַּ֥ח אֶת־הַיּוֹנָ֖ה מֵאִתּ֑וֹ לִרְאוֹת֙ הֲקַ֣לּוּ הַמַּ֔יִם מֵעַ֖ל פְּנֵ֥י הָֽאֲדָמָֽה׃ וְלֹֽא־מָצְאָה֩ הַיּוֹנָ֨ה מָנ֜וֹחַ לְכַף־רַגְלָ֗הּ וַתָּ֤שׇׁב אֵלָיו֙ אֶל־הַתֵּבָ֔ה כִּי־מַ֖יִם עַל־פְּנֵ֣י כׇל־הָאָ֑רֶץ וַיִּשְׁלַ֤ח יָדוֹ֙ וַיִּקָּחֶ֔הָ וַיָּבֵ֥א אֹתָ֛הּ אֵלָ֖יו אֶל־הַתֵּבָֽה׃ וַיָּ֣חֶל ע֔וֹד שִׁבְעַ֥ת יָמִ֖ים אֲחֵרִ֑ים וַיֹּ֛סֶף שַׁלַּ֥ח אֶת־הַיּוֹנָ֖ה מִן־הַתֵּבָֽה׃ וַתָּבֹ֨א אֵלָ֤יו הַיּוֹנָה֙ לְעֵ֣ת עֶ֔רֶב וְהִנֵּ֥ה עֲלֵה־זַ֖יִת טָרָ֣ף בְּפִ֑יהָ וַיֵּ֣דַע נֹ֔חַ כִּי־קַ֥לּוּ הַמַּ֖יִם מֵעַ֥ל הָאָֽרֶץ׃ וַיִּיָּ֣חֶל ע֔וֹד שִׁבְעַ֥ת יָמִ֖ים אֲחֵרִ֑ים וַיְשַׁלַּח֙ אֶת־הַיּוֹנָ֔ה וְלֹֽא־יָסְפָ֥ה שׁוּב־אֵלָ֖יו עֽוֹד׃ וַ֠יְהִ֠י בְּאַחַ֨ת וְשֵׁשׁ־מֵא֜וֹת שָׁנָ֗ה בָּֽרִאשׁוֹן֙ בְּאֶחָ֣ד לַחֹ֔דֶשׁ חָֽרְב֥וּ הַמַּ֖יִם מֵעַ֣ל הָאָ֑רֶץ וַיָּ֤סַר נֹ֙חַ֙ אֶת־מִכְסֵ֣ה הַתֵּבָ֔ה וַיַּ֕רְא וְהִנֵּ֥ה חָֽרְב֖וּ פְּנֵ֥י הָֽאֲדָמָֽה׃

Genesis 8:4-13

so that in the seventh month, on the seventeenth day of the month, the ark came to rest on the mountains of Ararat. The waters went on diminishing until the tenth month; in the tenth month, on the first of the month, the tops of the mountains became visible. At the end of forty days, Noah opened the window of the ark that he had made and sent out the raven; it went to and fro until the waters had dried up from the earth. Then he sent out the dove to see whether the waters had decreased from the surface of the ground. But the dove could not find a resting place for its foot, and returned to him to the ark, for there was water over all the earth. So putting out his hand, he took it into the ark with him. He waited another seven days, and again sent out the dove from the ark. The dove came back to him toward evening, and there in its bill was a plucked-off olive leaf! Then Noah knew that the waters had decreased on the earth. He waited still another seven days and sent the dove forth; and it did not return to him any more. In the six hundred and first year, in the first month, on the first of the month, the waters began to dry from the earth; and when Noah removed the covering of the ark, he saw that the surface of the ground was drying.

בראשית ט׳:י״ח-כ״א

וַיִּֽהְי֣וּ בְנֵי־נֹ֗חַ הַיֹּֽצְאִים֙ מִן־הַתֵּבָ֔ה שֵׁ֖ם וְחָ֣ם וָיָ֑פֶת וְחָ֕ם ה֖וּא אֲבִ֥י כְנָֽעַן׃ שְׁלֹשָׁ֥ה אֵ֖לֶּה בְּנֵי־נֹ֑חַ וּמֵאֵ֖לֶּה נָֽפְצָ֥ה כׇל־הָאָֽרֶץ׃ וַיָּ֥חֶל נֹ֖חַ אִ֣ישׁ הָֽאֲדָמָ֑ה וַיִּטַּ֖ע כָּֽרֶם׃ וַיֵּ֥שְׁתְּ מִן־הַיַּ֖יִן וַיִּשְׁכָּ֑ר וַיִּתְגַּ֖ל בְּת֥וֹךְ אׇהֳלֹֽה׃

Genesis 9:18-21

The sons of Noah who came out of the ark were Shem, Ham, and Japheth—Ham being the father of Canaan. These three were the sons of Noah, and from these the whole world branched out. Noah, the tiller of the soil, was the first to plant a vineyard. He drank of the wine and became drunk, and he uncovered himself within his tent.

דברים ט״ו:ז׳-י״א

.Source of Psalm 145:16

7. כִּֽי־יִהְיֶה֩ בְךָ֨ אֶבְי֜וֹן מֵאַחַ֤ד אַחֶ֙יךָ֙ בְּאַחַ֣ד שְׁעָרֶ֔יךָ בְּאַ֨רְצְךָ֔ אֲשֶׁר־ה׳ אֱלֹקֶ֖יךָ נֹתֵ֣ן לָ֑ךְ לֹ֧א תְאַמֵּ֣ץ אֶת־לְבָבְךָ֗ וְלֹ֤א תִקְפֹּץ֙ אֶת־יָ֣דְךָ֔ מֵאָחִ֖יךָ הָאֶבְיֽוֹן׃

8. כִּֽי־פָתֹ֧חַ תִּפְתַּ֛ח אֶת־יָדְךָ֖ ל֑וֹ וְהַעֲבֵט֙ תַּעֲבִיטֶ֔נּוּ דֵּ֚י מַחְסֹר֔וֹ אֲשֶׁ֥ר יֶחְסַ֖ר לֽוֹ׃

9. הִשָּׁ֣מֶר לְךָ֡ פֶּן־יִהְיֶ֣ה דָבָר֩ עִם־לְבָבְךָ֨ בְלִיַּ֜עַל לֵאמֹ֗ר קָֽרְבָ֣ה שְׁנַֽת־הַשֶּׁ֘בַע֮ שְׁנַ֣ת הַשְּׁמִטָּה֒ וְרָעָ֣ה עֵֽינְךָ֗ בְּאָחִ֙יךָ֙ הָֽאֶבְי֔וֹן וְלֹ֥א תִתֵּ֖ן ל֑וֹ וְקָרָ֤א עָלֶ֙יךָ֙ אֶל־ה׳ וְהָיָ֥ה בְךָ֖ חֵֽטְא׃

10. נָת֤וֹן תִּתֵּן֙ ל֔וֹ וְלֹא־יֵרַ֥ע לְבָבְךָ֖ בְּתִתְּךָ֣ ל֑וֹ כִּ֞י בִּגְלַ֣ל ׀ הַדָּבָ֣ר הַזֶּ֗ה יְבָרֶכְךָ֙ ה׳ אֱלֹקֶ֔יךָ בְּכׇֽל־מַעֲשֶׂ֔ךָ וּבְכֹ֖ל מִשְׁלַ֥ח יָדֶֽךָ׃

11. כִּ֛י לֹא־יֶחְדַּ֥ל אֶבְי֖וֹן מִקֶּ֣רֶב הָאָ֑רֶץ עַל־כֵּ֞ן אָנֹכִ֤י מְצַוְּךָ֙ לֵאמֹ֔ר פָּ֠תֹ֠חַ תִּפְתַּ֨ח אֶת־יָדְךָ֜ לְאָחִ֧יךָ לַעֲנִיֶּ֛ךָ וּלְאֶבְיֹנְךָ֖ בְּאַרְצֶֽךָ׃

Deuteronomy 15:7-11

If there be among you a poor man, one of thy brethren within any of thy gates in thy land which the Lord thy God gives thee, thou shalt not harden thy heart, nor shut thy hand from thy poor brother: but thou shalt open thy hand wide to him, and shalt surely lend him sufficient for his need, in that which he lacks. Beware that there be not an unworthy thought in thy heart, saying, The seventh year, the year of release, is at hand; and thy eye be evil against thy poor brother, and thou give him nothing; and he cry to the Lord against thee; for it shall be reckoned to you as sin. Thou shalt surely give him, and thy heart shall not be grieved when thou givest to him: because for this thing the Lord thy God shall bless thee in all thy works, and in all that to which thou puttest thy hand. For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thy hand wide to thy brother, to thy poor, and to thy needy, in thy land.

The mitzvah of tzedakah is highlighted in the Torah using contrast to create linguistically anthropomorphic imagery. This establishes both a positive and negative commandment for supporting the poor. Verse 10 emphasizes that G-d's system is designed for people to use their G-d-given abundance to help those in need. The verse also assures that the needy are provided for in verse 8 so they do not go without. There is a linguistic connection between Psalm 145:16, פּוֹתֵ֥חַ אֶת־יָדֶ֑ךָ, and the Torah's תִּפְתַּ֨ח אֶת־יָדְךָ֜. Psalm 145:17 is צַדִּ֣יק, which is related to the word צדקה.

King David draws a linguistic connection between Psalms 104 and 145 to contrast the roles of Noach and Moshe in the face of God's judgment and impending destruction. Noach recedes while Moshe steps forward. Moshe initiates a successful national teshuva, which creates a paradigm for the mechanism of teshuva. King David, using Moshe's example and applying it to his own life, practices teshuva to change middat haddin decree to middat harachamim.

Gary Lelonek

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