This week’s Torah reading, the second of the year, tells the story of Noah, the deluge, and its aftermath. Examining the biblical account, and various ancient and medieval rabbinic commentaries, Sruli Fruchter tries to make sense of the sometimes-critical light in which tradition casts this flawed savior of mankind:

Throughout the bulk of the story, Noah utters not a single word. He acts in silence, following God’s instruction with mechanical devotion. . . .

Noah’s silent obedience suggests more than a reserved personality. It hints at complicity. Destruction breathes into his ears, humankind’s extinction cries from below, and God anticipates objection. Nothing. Noah cannot approach a single person to warn him, nor can he articulate a single word, a single expression, of dissatisfaction. [Scripture] almost paints him as an unwilling actor, a slave to God, incapable of harnessing independence, of fulfilling his call for heroism—before God or man.

But upon leaving the ark and entering a new world, Noah becomes someone new. “And Noah built an altar for the Lord, and he took from every pure animal and every pure bird, and he offered whole burnt offerings on the altar” (Genesis 8:20). Action of this kind is unprecedented for him.

On Tuesday, representatives of Hamas met with their counterparts from Fatah—the faction of the Palestine Liberation Organization (PLO) once led by Yasir Arafat that now governs parts of the West Bank—in Beijing to discuss possible reconciliation. While it is unlikely that these talks will yield any more progress than the many previous rounds, they constitute a significant step in China’s increasing attempts to involve itself in the Middle East on the side of Israel’s enemies.

By contrast, writes Tuvia Gering, Taiwan has been quick and consistent in its condemnations of Hamas and Iran and its expressions of sympathy with Israel:

Support from Taipei goes beyond words. Taiwan’s appointee in Tel Aviv and de-facto ambassador, Abby Lee, has been busy aiding hostage families, adopting the most affected kibbutzim in southern Israel, and volunteering with farmers. Taiwan recently pledged more than half a million dollars to Israel for critical initiatives, including medical and communications supplies for local municipalities. This follows earlier aid from Taiwan to an organization helping Israeli soldiers and families immediately after the October 7 attack.

The reasons why are not hard to fathom:

In many ways, Taiwan sees a reflection of itself in Israel—two vibrant democracies facing threats from hostile neighbors. Both nations wield substantial economic and technological prowess, and both heavily depend on U.S. military exports and diplomacy. Taipei also sees Israel as a “role model” for what Taiwan should aspire to be, citing its unwavering determination and capabilities to defend itself.

On a deeper level, Taiwanese leaders seem to view Israel’s war with Hamas and Iran as an extension of a greater struggle between democracy and autocracy.

Gering urges Israel to reciprocate these expressions of friendship and to take into account that “China has been going above and beyond to demonize the Jewish state in international forums.” Above all, he writes, Jerusalem should “take a firmer stance against China’s support for Hamas and Iran-backed terrorism, exposing the hypocrisy and repression that underpin its vision for a new global order.”