Exploring the Many Falls in Jewish Thought

When asked about the “fall,” a keen observer of Jewish thought might reply, “Which fall?” This question opens the door to a rich theological tapestry that includes not just the well-known fall of Adam, but other pivotal falls: the rebellion in the Divine Council, the cataclysm of the Flood, and the Tower of Babel. These narratives, while distinct, intertwine to reveal a world in spiritual and moral disarray, deeply in need of divine restoration.

The Fall in the Divine Council

The fall in the Divine Council, described most vividly in Psalm 82, is central to understanding the spiritual rebellion that precedes and parallels human disobedience. “God has taken His place in the divine council; in the midst of the gods He holds judgment” (Psalm 82:1, ESV). Here, the term Elohim—often translated as “gods”—raises interpretative challenges. While Elohim can refer to God, it is also used for divine beings who serve in Yahweh’s heavenly court.

Dr. Michael Heiser explains:

“The plural Elohim in this passage refers not to Yahweh Himself but to lesser divine beings—created entities who hold positions of authority under God’s sovereign rule.“¹

The rebellion of these beings is further depicted in Genesis 6:1-4, where “the sons of God” (bene ha-Elohim) are said to take human wives, resulting in the Nephilim. This act of defiance disrupts the natural order, introducing chaos into creation. Heiser writes:

“The rebellion of the sons of God is not simply a myth but a theological explanation of how evil gains a foothold in the world, intertwined with humanity’s own failures.“²

This cosmic fall precedes human sin, suggesting that the rebellion against God began in the heavenly realm before manifesting on earth.

Why Allow Such a Fall?

A common question arises: Why would God permit such rebellion among His divine council? In Jewish thought, this question is often addressed through the lens of free will. Rabbi Jonathan Sacks remarks:

“Freedom is God’s greatest gift to humanity, and it extends even to His heavenly hosts. To love and serve God freely, beings must have the ability to rebel.“³

This perspective aligns with broader theological reflections on free will, underscoring that both divine and human beings are created with the capacity to choose—a necessity for genuine relationship with the Creator.

Even so, God’s long-suffering nature shines through these narratives. As Scripture reminds us, He is “slow to anger and abounding in steadfast love” (Psalm 103:8, ESV). This forbearance is evident not only toward Israel but also toward the “heathen nations,” giving them opportunities to repent. In the story of Jonah, for example, God spares Nineveh after their repentance (Jonah 3:10). Dr. Heiser notes:

“God’s dealings with the nations reveal His broader plan to reconcile all of creation to Himself, showcasing His mercy and grace even toward those who stand against Him.“⁴

The Fall of Adam

The fall of Adam in Genesis 3 is perhaps the most recognized of these events. Adam and Eve’s disobedience introduced sin and death into the world: “Cursed is the ground because of you; in pain you shall eat of it all the days of your life” (Genesis 3:17, ESV).

Heiser connects the fall of humanity with the earlier rebellion in the divine council:

“The fall of Adam echoes the cosmic fall, as humanity is drawn into the same pattern of distrust and disobedience toward God’s authority.“⁵

Nahum Sarna elaborates:

“The story of Adam and Eve is a profound meditation on human freedom and its consequences—reminding us that moral choice is both a gift and a burden.“⁶

The Flood, Babel, and Creation’s Groaning

The Flood narrative in Genesis 6-9 demonstrates the extent of human corruption: “The Lord saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually” (Genesis 6:5, ESV). This event reflects the compounded effects of both human and divine rebellion. As Jewish scholar Nahum Sarna observes:

“The Flood serves as a divine reset, a judgment that underscores the seriousness of sin while also preserving a remnant for renewal.“⁷

The Tower of Babel in Genesis 11:1-9 shifts focus to human pride. “Come, let us build ourselves a city and a tower with its top in the heavens” (Genesis 11:4, ESV). This collective ambition to “make a name” for themselves prompts God to confuse their language and scatter them. Umberto Cassuto explains:

“The Babel incident encapsulates humanity’s failure to recognize its dependence on God, illustrating the futility of self-exaltation.“⁸

These events reverberate through creation itself. Paul writes, “For the creation waits with eager longing for the revealing of the sons of God… We know that the whole creation has been groaning together in the pains of childbirth until now” (Romans 8:19, 22, ESV). This groaning reflects the brokenness of a world longing for redemption and the ultimate restoration God has promised.

The Goodness and Grace of God

God’s patience and grace are central to these narratives. As Paul reminds us, “Do you not know that God’s kindness is meant to lead you to repentance?” (Romans 2:4, ESV). While God’s grace is abundant, it is not to be abused. The stories of the falls warn us that persistent rebellion can lead to judgment, as with the Flood or Babel.

The consistent message of Scripture is clear: God is long-suffering and gracious, offering countless opportunities for repentance. Yet, His grace has limits when continually scorned. The groaning of creation and the call to repentance remind us that His patience is meant to draw us closer to Him—not to be taken for granted.

Footnotes

1. Michael S. Heiser, The Unseen Realm: Recovering the Supernatural Worldview of the Bible (Bellingham: Lexham Press, 2015), 41.

2. Ibid., 72.

3. Jonathan Sacks, The Dignity of Difference (London: Continuum, 2002), 53.

4. Heiser, The Unseen Realm, 134.

5. Ibid., 83.

6. Nahum M. Sarna, Understanding Genesis (New York: Schocken Books, 1970), 24.

7. Ibid., 42.

8. Umberto Cassuto, A Commentary on the Book of Genesis: From Noah to Abraham (Jerusalem: Magnes Press, 1964), 207.