In this week’s parsha, Noach, we read about the flood that destroys the world and about Noach the Righteous, who is saved along with his family and all the animals in the Ark. Rashi, known for his succinct style, in this instance repeats himself several times, all on the same theme.
When God tells Noach to enter the Ark, Rashi comments: “Males separately and females separately—from this one may infer that they were not permitted to have sexual intercourse in the Ark.” When they actually enter, Rashi comments: “The men separately and the women separately, because they were forbidden to have sexual intercourse since the world was living in a state of distress.” When God commands Noach that he and all the creatures should leave the Ark and multiply on the land, Rashi comments: “Husband and wife are mentioned together, as now God allowed them to resume sexual life.” And then comments: “And be fertile and increase on earth—but not in the Ark; this teaches that cattle and fowls were also forbidden to have sex in the Ark.”
Why does Rashi draw our attention over and over to the celibacy which was required in the Ark and the subsequent procreation which was commanded on dry land?
The Midrash (Sanhedrin 108a) states:
“With regard to the verse: ‘For all flesh had corrupted its way upon the earth’ (this is the reason given for the flood), Rabbi Yoḥanan says: ‘This teaches that the people of the generation of the flood mated male domesticated animals with female undomesticated animals, and male undomesticated animals with female domesticated animals, and all male animals with human females, and human males with all female animals.’ Rabbi Abba bar Kahana says: ‘And after the flood all of the creatures returned to mate with their own species…’”
Sex within an intimate relationship is fundamentally productive even when it is not procreative. True sexual pleasure within a relationship is not selfish but an act of giving, even when it involves receiving love and intimacy from another. The prediluvian sexual activity described in the Midrash is anything but intimate and giving.
Just as sexuality can be a two-edged sword—creating or destroying relationships—rain too can bring life or, as in the flood, destruction. In rabbinic thought (Pirkei d’Rabbi Eliezer 4:5), proper rain is compared to procreative sexual activity:
“The clouds draw water from the depths, as it is said, ‘He causes the vapors to ascend from the ends of the earth’ (Psalms 135:7), and in every place where the King commands them, there they cause rain (to fall), and forthwith the earth becomes fruitful and yields produce like a widow who becomes pregnant through debauchery. But when the Holy One, blessed be He, desires to bless the produce of the earth, and to give provision to the creatures, He opens the good treasuries in Heaven and sends rain upon the earth, namely, the fructifying rain, and forthwith the earth becomes fruitful like a bride who conceives from her first husband and produces offspring of blessing, as it is said, ‘The Lord shall open to you his good treasury the heaven.’”
Perhaps the Ark and its celibacy serve as a kind of tikkun, a resetting for the world of sexuality and relationships, and in this way, help to ensure rain of blessing and not of destruction.