Beraishit 6.6- בראשית
6.' And Hashem reconsidered/was consoled having made man on the earth, and it grieved Him to His heart-וַיִּנָּחֶ ם יְהוָה כִּי עָשָׂה אֶת הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל לִבּוֹ (1938=19=10=1).
The verse can be divided so:
· And Hashem reconsidered having made man on the earth-וַיִּנָּחֶם יְהוָה כִּי עָשָׂה אֶת הָאָדָם בָּאָרֶץ (1289+7 words=1296=17=8).
· And it grieved Him to His heart- וַיִּתְעַצֵּב אֶל לִבּוֹ (647=17=8).
Rashi comments here that there was consolation that man was created in the lower realms for if he had stayed in the higher realms he would have turned them to rebellion (Beraishit Rabbah 27.4). Rashi adds that Hashem decided that man would suffer pain to make him sad as His Attribute of Mercy would be turned into the Attribute of Judgement (Beraishit Rabbah 33.3). In other words Hashem reconsidered having created the world. Nevertheless, because of the righteous ones that were to be born he did not refrain from creating the world (Beraishit Rabbah 8.4) "and he was consoled"- וַיִּנָּחֶם.
How can one reconsider creating the World and also be consoled at one and the same time?
The word "and he was consoled"- וַיִּנָּחֶם has within it the letters of the name"Noah"- נֹחַ who was "upright and righteous in his generations".
The first word of the verse has the identical gematria to the last phrase of the verse.
And he was consoled
647=17=8 (Mem 600)
And it grieved Him to His heart
וַיִּתְעַצֵּב אֶל לִבּוֹ
This teaches us that the verse can be read both forwards and backwards:
And it grieved Him to His heart- וַיִּתְעַצֵּב אֶל לִבּוֹ
that He had created the man on the earth- כִּי עָשָׂה אֶת הָאָדָם בָּאָרֶץ,
but Hashem- יְהוָה
He was consoled- וַיִּנָּחֶם
…of the righteous to be born in the future.
From here we learn that even though Hashem's heart was grieved by the evil of Mankind and reconsidered having created him, nevertheless he was consoled through the righteous that were to be born, first and foremost of "Noah"- נֹחַ whose name appears in the word "and he was consoled"- וַיִּנָּחֶם.
The above proves the words of Rashi in the name of the Sages!
There is no future or earlier in the Torah as the end and the beginning they are one:
End-Beginning-they are one
סוף תחילה-אחד הם