בראשית, פרק ו׳, פסוק ג׳

Following humanity's descent into moral corruption and material indulgence, a profound rupture emerges in the relationship between the Creator and His creation. God expresses deep disappointment with human actions, leading to a divine response that establishes new, strict boundaries for human existence.

The divine spirit was originally breathed into humanity to serve as an internal judge and guide, meant to elevate the physical body. However, because mankind surrendered entirely to base urges, this spiritual core lost its ability to lead [אבן עזרא, הכתב והקבלה, העמק דבר, רש״ר הירש]. Alternatively, this divine reaction reflects an end to an internal heavenly conflict. God declares that He will no longer struggle with the decision of whether to extend mercy or bring destruction; the constant tension between heavenly compassion and human sin has reached its breaking point [רש״י, רשב״ם, רד״ק, ספורנו]. A more vivid perspective views the human body as a scabbard for the soul. The pure, heavenly spirit is simply no longer suited to reside within such a severely corrupted physical sheath, and therefore, it must be withdrawn [רבנו בחיי, ר׳ סעדיה גאון, רא״ש]. Furthermore, this withdrawal signifies the removal of direct divine revelation, as humanity had forfeited its prophetic potential [אור החיים]. Ultimately, God is bringing an end to His extended patience and long-suffering tolerance of human behavior [רש״י, חזקוני, צרור המור].

The root of this divine disappointment lies in a profound spiritual tragedy. Humanity was initially created upright, possessing a soul akin to the ministering angels. Yet, people became so completely consumed by their physical desires that their very essence transformed into mere flesh. By losing their intellectual and spiritual uniqueness, they reduced themselves to the level of animals [רמב״ן, רד״ק, מלבי״ם, רא״ש]. From another angle, this reality highlights the sheer audacity of human rebellion. Despite being fragile creatures made of flesh, humans brazenly defy their Creator—leaving one to wonder how much more destructive they would be if forged from a stronger element like fire [רש״י, מזרחי]. While the inherent frailty of being flesh and blood might normally serve as a defense that evokes divine mercy, the sheer magnitude of humanity's sins ensures that this justification can no longer protect them [ספורנו, שד״ל].

As a practical consequence of this divine decision, a limit of one hundred and twenty years is introduced. The primary approach among commentators understands this not as a lifespan, but as a temporary grace period. God does not punish immediately; rather, He grants humanity one hundred and twenty years to repent. During this era, Noah constructed the ark in hopes of awakening the conscience of his generation. Although the historical timeline places the flood only one hundred years after Noah's children were born, the decree was actually issued twenty years prior to their birth, reflecting the principle that events in the Torah are not always recorded in strict chronological sequence [רש״י, אבן עזרא, ספורנו, רשב״ם, רבנו בחיי]. Conversely, other commentators view this number as a permanent reduction in human life expectancy. While the earliest generations lived for nearly a millennium, God decreed that human nature would gradually change, capping the natural lifespan at one hundred and twenty years. This drastic reduction serves a dual purpose: it ensures that the looming reality of death might inspire people to abandon their evil ways, and it prevents the pure soul from being trapped in a futile, centuries-long struggle against a materialistic body [מלבי״ם, קאסוטו, צרור המור, רא״ש].