{"id":2153,"date":"2026-10-12T04:00:00","date_gmt":"2026-10-12T11:00:00","guid":{"rendered":"https:\/\/lamishna.com\/?p=2153"},"modified":"2026-09-28T19:43:17","modified_gmt":"2026-09-29T02:43:17","slug":"eretz-israel-diluvio-noaj-mabul","status":"publish","type":"post","link":"https:\/\/lamishna.com\/en\/eretz-israel-diluvio-noaj-mabul\/","title":{"rendered":"Noah (VIDEO) \/ Was the Land of Israel flooded by Noah's Flood?"},"content":{"rendered":"<p class=\"wp-block-paragraph\">The assertion that <strong>Eretz Israel (\u05d0\u05e8\u05e5 \u05d9\u05e9\u05e8\u05d0\u05dc), the Land of Israel, was not flooded by the waters of Noah\u2019s Flood<\/strong> It is not directly stated in the Book of Genesis. It is an ancient interpretive tradition of rabbinic Judaism, based primarily on <strong>Ezekiel 22:24<\/strong>, developed in <strong>Bereshit Rabbah<\/strong> and discussed extensively in the <strong>Talmud Bavl\u00ed, Zevajim 113a\u2013b<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, there is one crucial detail: <strong>Even the sages disagree on this matter<\/strong>Rabbi Yochanan maintains that the Mabul did not descend upon Eretz Israel, while Reish Lakish affirms that it did.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, the question is not simply whether Israel was left out of the Flood, but what exactly the rabbinic sources say and what theological significance this tradition may have.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Genesis describes a seemingly universal Flood<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The Torah presents the <strong>Mabul or the Flood of Noah<\/strong> in terms that seem universal. Genesis 7:19 states that the waters rose over the earth until they covered the high mountains, while Genesis 7:22 states that everything that had the breath of life and was on dry land died.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From the <strong>peshat<\/strong>In the plain sense of the text, Genesis does not explicitly mention an exception for Eretz Israel.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This point is essential: <strong>The idea that the Land of Israel was not flooded belongs to the later rabbinic interpretation<\/strong>not to an explicit affirmation of the Genesis account.<\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>SEE THE VIDEO OF THIS CLASS IN SPANISH<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed aligncenter is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"Noaj \/ \u00bfLa Tierra de Israel fue inundada por el Diluvio de No\u00e9?\" width=\"696\" height=\"392\" src=\"https:\/\/www.youtube.com\/embed\/V7Od3-77GE8?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<h2 class=\"wp-block-heading\">Ezekiel 22:24: the source of tradition<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The rabbinic discussion begins with an enigmatic verse from Ezekiel:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\"><strong>Son of man, say to her, \"You are an unclean land; you will not be cleansed in the day of wrath.\"<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cSon of man, say to him: You are an unclean land, on which no rain fell on the day of wrath.\u201d<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">The decisive expression is <strong>Lo gushmah beyom za'am<\/strong>which can be understood as \"it did not receive rain on the day of wrath.\"<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In its context, Ezekiel denounces the sins of Jerusalem and Judah. \u200b\u200bHowever, the sages connected that mysterious <strong>\u201cday of wrath\u201d<\/strong> with the Flood of Noah.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This interpretation is the source of the controversy.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Rabbi Yochanan: The Mabul did not descend upon Eretz Israel<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The Talmud, in <strong>Zevgim 113a<\/strong>, records a dispute between Rabbi Yochanan and Reish Lakish.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">According to Rabbi Yochanan's interpretation, Ezekiel 22:24 indicates that the rains of Mabul did not fall on the Land of Israel. The principle is summarized in the expression:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\"><strong>No flood descended on the Land of Israel.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cThe Flood did not descend upon Eretz Israel.\u201d<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">This is one of the main rabbinic sources of the tradition according to which <strong>Eretz Israel was not directly flooded during the Mabul<\/strong>.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Reish Lakish maintains that the Flood did reach Israel<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Rabbinic tradition, however, is not unanimous.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Reish Lakish interprets the same passage from Ezekiel differently and argues:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\"><strong>A flood descended on the Land of Israel<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cThe Flood descended upon Eretz Israel.\u201d<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, it would not be accurate to state that \"according to Judaism, Israel did not suffer the Flood.\"<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The most appropriate formulation would be that <strong>There is an important rabbinic tradition, represented by Rabbi Yochanan and various midrashim, according to which the waters of the Mabul did not descend directly upon Eretz Israel<\/strong>.<\/p>\n\n\n\n<p class=\"has-text-align-center wp-block-paragraph\"><strong>SEE THE VIDEO OF THIS CLASS IN ENGLISH<\/strong><\/p>\n\n\n\n<figure class=\"wp-block-embed aligncenter is-type-video is-provider-youtube wp-block-embed-youtube wp-embed-aspect-16-9 wp-has-aspect-ratio\"><div class=\"wp-block-embed__wrapper\">\n<iframe loading=\"lazy\" title=\"Noah \/ Was the Land of Israel Inundated by Noah\u2019s Flood?\" width=\"696\" height=\"392\" src=\"https:\/\/www.youtube.com\/embed\/M12MX8iIc7o?feature=oembed\" frameborder=\"0\" allow=\"accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share\" referrerpolicy=\"strict-origin-when-cross-origin\" allowfullscreen><\/iframe>\n<\/div><\/figure>\n\n\n\n<h2 class=\"wp-block-heading\">The olive leaf of the dove and Eretz Israel<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The discussion takes on another dimension with one of the best-known episodes in the story of Noah.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Genesis 8:11 tells that the dove returned to the ark with a <strong>freshly plucked olive leaf<\/strong>This raises a question: where did he get a fresh leaf if the plant world had been devastated by the Flood?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Bereshit Rabbah<\/strong> It retains several answers. One tradition holds that the dove carried the leaf from <strong>Eretz Israel<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Rabbi Levi goes further and relates it to the <strong>Mount of Olives<\/strong>arguing that the Land of Israel had not been flooded during the Mabul.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Tradition thus establishes a powerful relationship:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Mabul \u2192 Eretz Israel preserved from the flood \u2192 Mount of Olives \u2192 dove \u2192 olive leaf.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From this midrashic perspective, the leaf would not only be a sign that the waters were receding. It could also represent a remnant from a land that had not been submerged.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Shir HaShirim Rabbah preserves a similar tradition<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The same idea appears in <strong>Shir HaShirim Rabbah 1:15<\/strong>, where the question of where the dove got the olive leaf is raised again.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The tradition attributed to Rabbi Levi states:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\"><strong>The Land of Israel was not affected by the flood waters.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cThe Land of Israel was not struck by the waters of the Flood.\u201d<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">Once again, Ezekiel 22:24 serves as an interpretive foundation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Tradition, therefore, does not appear in isolation, but can be traced through <strong>Bereshit Rabbah, Shir HaShirim Rabbah y el Talmud Bavl\u00ed<\/strong>.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Not being flooded does not mean not having been affected<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">This distinction is probably the most important for understanding the discussion.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">According to the Talmudic explanation linked to Rabbi Yochanan, the waters did not descend directly onto Eretz Israel. But that <strong>This does not mean that its inhabitants necessarily survived the Flood.<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Reish Lakish raises precisely this difficulty: if Genesis states that every living being that was on dry land died, how could those who were in Eretz Israel have died if the Mabul did not fall there?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Talmudic answer is:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\"><strong>Because of the evil \u2014 mishum havla<\/strong><\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">That is, \u201cbecause of the heat\u201d or the \u201csteam\u201d.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">According to this interpretation, even if the waters of the Flood had not directly covered Eretz Israel, <strong>Its destructive effect would have also reached those who were there<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, stating that \"Israel was not affected by the Mabul\" would be inaccurate.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The idea is much more specific: <strong>The earth would not have been directly flooded, but the judgment of the Mabul could reach living beings by other means<\/strong>.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Could anyone escape the Flood by taking refuge in Eretz Israel?<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">This interpretation also responds to an obvious difficulty.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If the Land of Israel had simply functioned as a safe zone, the construction of the <strong>Noahide<\/strong>The ark. It would be enough to move to that territory.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Gemara's explanation avoids that conclusion: <strong>The exceptional nature of the land belongs primarily to the land itself, and not necessarily to its inhabitants.<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Eretz Israel could remain uncovered by the waters, and at the same time, those under judgment could die from the destructive effects associated with the Mabul.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Why would Eretz Israel have been preserved?<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The sources cited focus primarily on establishing <strong>if<\/strong> Eretz Israel was flooded. They do not offer a single, explicit explanation as to why God would have specifically preserved that territory.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, within the biblical and rabbinic conception of the Land of Israel, a possible theological logic can be observed.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Deuteronomy 11:12 describes Eretz Israel as:<\/p>\n\n\n\n<blockquote class=\"wp-block-quote is-layout-flow wp-block-quote-is-layout-flow\">\n<p class=\"wp-block-paragraph\"><strong>A land which the LORD your God requires<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u201cA land that YHWH your God cares for.\u201d<\/p>\n<\/blockquote>\n\n\n\n<p class=\"wp-block-paragraph\">The concept allows us to interpret that <strong>The uniqueness of Eretz Israel predates even the history of the people of Israel.<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From this perspective, its holiness would not begin with the Israelite conquest. Israel would receive a land that already held a particular place within the order of creation.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">The Mabul as de-creation<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The Flood story can also be understood as a reversal of the creative process.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In Genesis 1, God establishes boundaries between the upper waters, the lower waters, and the dry land. During the Mabul, those boundaries are broken again: the fountains of the great deep and the floodgates of the heavens are opened.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The process can be expressed as follows:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Creation \u2192 human corruption \u2192 de-creation \u2192 new creation.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Within this interpretation, if Eretz Israel remains uncovered by the waters, it could be symbolically understood as a <strong>territorial remnant of the created order<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This explanation is not formulated in this way in Zevajim or Bereshit Rabbah. It is a theological interpretation constructed from the rabbinic representation of the uniqueness of the land.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Adam, Jerusalem, and the primordial holiness of the land<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">Rabbinic literature also links the site of the future Temple with the creation of Adam and with the origin of the world.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thus, a symbolic sequence emerges:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Creation \u2192 Adam \u2192 sacred place \u2192 Eretz Israel \u2192 Jerusalem \u2192 Temple.<\/strong><\/p>\n\n\n\n<p class=\"wp-block-paragraph\">From this perspective, the idea that the sacred land was not submerged during the \u201cde-creation\u201d represented by the Mabul takes on a particularly profound theological dimension.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It should not be presented as the explicit explanation of Zevajim 113a\u2013b, but as a possible reading based on the body of rabbinic traditions on the <strong>primordial holiness of Eretz Israel<\/strong>.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">What about \u201call the mountains under the entire heavens\u201d?<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">There is still a textual difficulty.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Genesis 7:19 states that \u201call the high mountains under the entire heavens\u201d were covered. How can this statement be reconciled with Rabbi Yochanan\u2019s opinion?<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The <strong>Tosafot en Zevaim<\/strong> They address precisely this problem.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">One of the distinctions discussed allows us to separate the physical reach of the waters from the reach of the <strong>Abel the Flood \u2014 hevel haMabul<\/strong>That is, the heat, steam, or destructive effect associated with the Flood.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In this way, three ideas can coexist: Eretz Israel did not directly receive the waters, the destructive power of the Mabul was able to reach the region, and the universal description of the destruction retains its meaning.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">The Mabul and ritual purity<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The discussion appears in <strong>Zevajim<\/strong>, a treatise dedicated to sacrificial service, because it also has consequences related to the <strong>tum\u2019ah<\/strong>, the ritual impurity produced by corpses.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">One of the questions is whether we should suspect the existence, under the soil of Eretz Israel, of unknown human remains from the Mabul generation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This shows that the rabbinic discussion did not arise as a modern geographical theory about the Flood.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">It is part of a reflection that relates:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Mabul \u2192 death \u2192 corpses \u2192 tomb \u2192 earth \u2192 Jerusalem \u2192 sacred service.<\/strong><\/p>\n\n\n\n<h2 class=\"wp-block-heading\">How did the vegetation survive?<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The olive leaf once again plays a fundamental role here.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">If one adopts the position of Rabbi Yochanan and the tradition contained in Bereshit Rabbah, the sequence is coherent: <strong>Eretz Israel was not covered by the waters; some of the vegetation was able to remain, and the dove found the olive leaf there.<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">That is why a tradition comes to identify its origin with <strong>Har HaZeitim (Mount of Olives), el Monte de los Olivos<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">However, the Midrash also preserves another explanation: the dove would have obtained the leaf when the gates of the <strong>Gan Eden<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The coexistence of both interpretations reminds us that the Midrash preserves multiple traditions and does not necessarily intend to offer a single historical reconstruction.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Does this mean that not a single drop of the Flood entered Israel?<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The Talmudic expression <strong>No flood descended on the Land of Israel.<\/strong> It literally means that \"the Mabul did not descend on Eretz Israel.\"<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This does not necessarily require imagining a physical barrier that would prevent any amount of water from reaching the territory.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ancient sources do not offer a detailed hydrological description. The discussion focuses on whether <strong>The Flood fell there in the same way as in other regions<\/strong> and what its effects were.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Therefore, it is not appropriate to construct a detailed physical geography of the Mabul from an aggadic statement.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Eretz Israel: the preserved land and the judgment upon its inhabitants<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The distinction between the land and its inhabitants allows for a better understanding of the theological meaning of this tradition.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The Mabul represents the judgment upon a corrupt humanity. Eretz Israel, on the other hand, appears in certain sources as a territory whose sacred significance is part of the very order of creation.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">In this way, two realities can be distinguished:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>the judgment upon those who inhabit the earth<\/strong> and <strong>the particular status of the land itself<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This structure finds an interesting parallel in Leviticus 18, where the land can be contaminated by human actions and \u201cvomit out\u201d its inhabitants.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The inhabitant can become corrupted and be expelled, while the land retains its identity.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">The paradox of Ezekiel 22<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">There is finally a significant irony in the use of Ezekiel 22:24.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The verse used by the sages to discuss whether Eretz Israel received the waters of Mabul belongs to a chapter that contains a severe denunciation against Jerusalem for violence, corruption, injustice, and bloodshed.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">This prevents interpreting tradition as an automatic guarantee of immunity.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">The <strong>holiness of Eretz Israel<\/strong>Within this interpretation, it also implies responsibility. The territory may possess a particular status without exempting its inhabitants from judgment for their actions.<\/p>\n\n\n\n<h2 class=\"wp-block-heading\">Conclusion: Did Noah's Flood reach Eretz Israel?<\/h2>\n\n\n\n<p class=\"wp-block-paragraph\">The tradition according to which <strong>Eretz Israel was not flooded by the Mabul<\/strong> It has ancient roots in rabbinic literature and is especially linked with <strong>Ezekiel 22:24, Bereshit Rabbah, Shir HaShirim Rabbah y Zevajim 113a\u2013b<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">But the sources preserve a real discussion.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"><strong>Rabbi Yochanan maintains that the waters of the Mabul did not descend upon Eretz Israel, while Reish Lakish affirms that they did.<\/strong> Some midrashic traditions follow the first interpretation and even relate it to the olive leaf carried by the dove from the Land of Israel.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Furthermore, even according to Rabbi Yochanan, the waters did not directly flood Eretz Israel. <strong>This does not mean that its inhabitants would necessarily be excluded from the trial.<\/strong>The Talmud explains that the destructive effect of the Mabul could reach them through the <em>siphon<\/em>, understood as heat or steam.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Thus a more complex idea emerges: <strong>Eretz Israel could be preserved as land without those who lived on it being automatically preserved.<\/strong>.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Within this tradition, the uniqueness of the Land of Israel predates Abraham, Sinai, and the conquest of Canaan. The discussion about the Mabul then becomes not only a question about the waters of the Flood, but also a reflection on <strong>the primordial holiness of Eretz Israel and its place within the order of creation<\/strong>.<\/p>","protected":false},"excerpt":{"rendered":"<p>La afirmaci\u00f3n de que Eretz Israel (\u05d0\u05e8\u05e5 \u05d9\u05e9\u05e8\u05d0\u05dc), la Tierra de Israel, no fue inundada por las aguas del Diluvio de Noaj no aparece formulada directamente en el libro de G\u00e9nesis. Se trata de una antigua tradici\u00f3n interpretativa del juda\u00edsmo rab\u00ednico, basada principalmente en Ezequiel 22:24, desarrollada en Bereshit Rabbah y discutida extensamente en el [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":2154,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[364],"tags":[293,994,288,993,992],"class_list":["post-2153","post","type-post","status-publish","format-standard","has-post-thumbnail","category-parasha","tag-diluvio","tag-mabul","tag-noaj","tag-noe-2","tag-parashat-noaj"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v28.6 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Majloket: \u00bfEretz Israel fue inundada por el Diluvio de Noaj? - La Mishn\u00e1<\/title>\n<meta name=\"description\" content=\"\u00bfEl Mabul inund\u00f3 Eretz Israel? 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