[Par-lite] for Parshat Noach - additional shiurim

[Menachem Leibtag]

*************************************************************
        THE TANACH STUDY CENTER [http://www.tanach.org]
  In Memory of Rabbi Abraham Leibtag
 Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
 
           for PARSHAT  NOACH - 3 additional shiurim

SHIUR #1
 
                 TOLADOT BNEI NOACH 
        'Setting the stage' for Sefer Breishit
 
 After reading the opening pasuk of chapter ten: "ayle toldot bnei
Noach..." [These are the generations of the children of Noach] - one
would expect to find a balanced listing of the various children of
Noach's three sons (and possibly some of their notable grandchildren
as well). 
    We would also expect for this chapter to divide into three
paragraphs (or "parshiot") - each one dedicated for the genealogies of
each of Noach's three sons: Shem, Cham and Yefet.
 However, as we study this chapter, we'll discover that we don't find
what we 'expected'.  Instead, we find a very 'unbalanced' listing, and
a very 'lopsided' division into 'parshiot'. 
 In the following shiur, we attempt to explain why, and how the names
that are detailed in this chapter help 'set the stage' for what will
transpire later on in Sefer Breishit.  
 
INTRODUCTION
 Take a quick glance at chapter ten, noting how it divides (as we
expected) into three 'parshiot' [see 10:1-14, 10:15-20, and 10:21-32];
but then take a more careful look at the first 'parshia', noting how
it includes the descendants of BOTH Yefet and Cham; while the second
'parshia' discusses ONLY the children of Canaan (even though he was
only one of Cham's many children).  Note as well how the third (and
final) 'parshia' is dedicated solely to the offspring of Shem.
[It's also rather interesting how YEFET branches out to what later
becomes Europe (i.e. 'Yavan'=Greece etc.), CHAM branches out to what
later becomes Africa (Mitzraim = Egypt; Kush = Ethiopia etc.) as well
as the seven nations of Eretz Canaan. Finally, SHEM branches off into
Mesopotamia (and Asia Minor).]
 
SPECIAL DETAILS
 Even though the description of Yefet's offspring is straightforward,
i.e. the Torah details his children and some of his grandchildren; the
genealogy of Cham clearly puts an emphasis on Nimrod, most likely
because he enters Mesopotamia, even though the rest of his family
remains in Africa; or possibly because he will later become one of the
builders of the Tower of Babel (see 10:10-12/ note Rashi and Ramban!).

 In the second 'parshia', we also find a unique detail, as the Torah
outlines the geographical area where Canaan's children settled - most
likely because God will later promise this 'land of Canaan' to Avraham
(see 17:8). Therefore we find not only the names of all of Canaan's
children, but also their borders. 
[Similarly, the Torah had earlier described Cham as the 'father of
Cannan' (in the story of when he is cursed by his father/ see
9:22-25).]
 
 Most bizarre is the Torah's presentation of the descendants of SHEM
(see 10:21-30).  Instead of describing Shem's own children and
grandchildren, this final "parshia" seems to focus instead on the
children of EVER, who was only one of Shem's numerous great
grandchildren!  To verify this, first note the emphasis on this point
in the ver opening pasuk of this section:
"And SHEM also had children, he [SHEM] is the [fore]father of ALL the
children of EVER..." (see 10:21)
 
 Then the 'parshia' quickly lists SHEM's own children, focusing on
ARPACHSHAD - who gives birth to SHALACH - who gives birth to EVER.
(note 10:22-25).  We find no detail of Shem's grandchildren, other
than Arpachshad. However, we do find minute detail concerning EVER's
own two sons: PELEG and YOKTAN.  Then we are told of the reason for
PELEG's name (clearly this relates to, and sets the background, for
the Migdal Bavel narrative that follows in chapter 11). Then, the
Torah enters minute detail of all of the children of Yoktan ben Ever
[thirteen in total] AND where they lived (see 10:25-30). 
 Just like CANAAN and his children became the Torah's 'key'
descendants of Cham, EVER and his children become the 'key'
descendants of Shem. 
[Note (in chapter 11/ you might need a calculator), how Ever outlives
most of his great grandchildren. (He is the last person to live over
four hundred years; from the next generation onwards, life-spans seems
to drop in half to under 200.) These observations are supported by
Chazal's identification of Ever as the 'co-headmaster' of the very
first YESHIVA (of 'SHEM & EVER')!]
 
'SETTING THE STAGE'
 Clearly, this entire unit (i.e. chapter ten) is not merely listing
the grandchildren of Noach.  Rather, this presentation provides a
'background' for events that will later unfold in the book. For
example, God promises Avraham "ha'IVRI" (see 14:13 - a descendant of
Ever) - that one day his offspring will be charged to inherit the land
of Canaan, in order to fulfill their divine destiny.
[Most likely, the name "Ivrim" also refers to a descendants of Ever
(see 39:17, 40:15, 43:32, and Shmot 5:1-5!).]  
 
 Finally, one could also suggest that chapter 10 also serves as an
introduction to the story of Migdal Bavel (see 11:1-10). To prove
this, simply note 10:5,10,20,31,32. This also may explain why Chazal
identify Nimrod as one of the key builders of that Tower. 
[Regarding the 'correct' chronological order of the events recorded in
chapters 10 and 11, note Radak on 10:32, see also Rashi & Ramban on
11:1 (& our self study questions).]
 
 In conclusion, don't let what may appear to be a 'boring' set of
psukim in Chumash fool you. They usually contain much more than first
meets the eye. 
 
 
 

SHIUR #2
 
THE 'PESHAT' OF 'DERASH' on the word "HU'CHAL"
 
 In our weekly shiur on Parshat Noach (sent out earlier this week), we
discussed the importance of the word "shem" and its usage in the last
pasuk of chapter four. To review that point, review once again the
final two psukim of chapter four, noting how they conclude the first
'unit' (chapters 1-.4) of Sefer Breishit:
"And also Shet gave birth to a son, and called him Enosh - AZ [then]
HUCHAL [soon to be translated] to call out in the Name of God". (see
4:26)
 
 At first glance, the translation of this pasuk appears to be quite
straightforward, i.e. the word HUCHAL means BEGAN [like "l'hatchil" -
to begin], and hence, the Torah now informs us that in the time of
Enosh man began to 'call out in God's Name'. And indeed, Rashbam and
Ibn Ezra explain this pasuk in this manner.
[Note English translations of JPS and Jerusalem Bibles, in contrast to
that of the Stone Chumash.]
 
 Nonetheless, the classic commentators (as well as several Midrashim)
interpret this pasuk in the opposite direction, understanding that the
word "HUCHAL" implies the defilement of God's Name (shoresh "chilul"
-see Tirgum Unkelos). For example:
 
* Rashi - Man began IDOL WORSHIP by calling god's name on certain
objects and/or people.
 
* Rav Saadyah Gaon - calling in God's Name became DEFILED.
 
* Ramban - Man NULLIFIED ["bitul"] God's Name.
 
 * Rambam - Man began IDOL worship [Hilcht Avodah Zara I:1]
[According to Mesechet Shabbat [see 118b], the generation of Enosh
typifies a society of idol worshipers!]
 
 At first glance, these interpretations seem rather 'streched'. After
all, this pasuk is the first time in Chumash that we finally find
(what appears to be) a POSITIVE statement concerning the progress of
mankind.  Why then do Chazal read this pasuk in such a NEGATIVE light?
 To answer this question, and to better appreciate Chazal, we posit
this 'negative' interpretation stems from the Torah's use of two key
'biblical phrases':
 1) "az huchal" , and
 2) "l'kro b'shem Hashem"
 
 Had these two phrases not been found anywhere else in Sefer Breishit,
then most likely everyone would have agreed to the 'simple'
interpretation (as suggested by Rashbam) that man BEGAN to call (or
pray) to God. However, we will see how the word "hu'chal", and the
concept of 'calling out in God's Name', appears numerous times in
Sefer Breishit, and hence, those sources must be taken into
consideration when interpreting this pasuk (see again 4:26).
 
 Let's begin with the word "hu'chal", noting how it is used in a
NEGATIVE context each other time that it is mentioned in Parshiot
Breishit and Noach.
 
BEFORE THE FLOOD
 Immediately after the Torah introduces Noach (see 6:1-4), we find
another interesting use of "hu'chal":
"va'yhi ki HE'CHEL ha'adam..." - And it came to pass as man began to
multiply... and gave birth to daughters..." (6:1)
 
 This pasuk introduces the story of the MABUL with God's anger with
man for his behavior (hence limiting his life span to 120 years).
[Note Rashi who explains that the 120 years relates to the Flood
itself!]
 Even though "he'chel" clearly implies a 'beginning' (see Ibn Ezra),
there can be no doubt that this pasuk introduces the beginning of a
NEGATIVE process! [See Ramban.]
 
AFTER THE FLOOD
 In a similar manner, immediately after the Flood, note how the Torah
introduces its description of the incident of Noach and Canaan (i.e.
when he becomes drunk/ see 9:20-27):
"VA'YACHEL Noach ish ha'adama" - Noach, the tiller of the soil, BEGAN
to plant a vineyard..." (see 9:20)
 
 Here again we find the BEGINNING of a 'downward' process. Even though
Rasag and Seforno explain "va'yachal" as 'began', Rashi (quoting the
Midrash) explains "va'yachel" as "chulin" - that he defiled himself.
 
BEFORE MIGDAL BAVEL
 In the next chapter, when the Torah lists the genealogy of Noach's
grandchildren, we find yet another use of the word "ha'chel" in the
description of Nimrod:
"And Kush gave birth to Nimrod, HU HA'CHEL - he BEGAN - to be a GIBOR
[strong/brave man] on earth... His kingdom began in Bavel..." (see
10:8-11!)
 
 Here, "ha'chel" clearly implies a 'beginning', yet as we all know
(and as the pasuk alludes to in its mention of Bavel), Nimrod is most
probably the mastermind behind the Tower of Babel Project. [See Rashi
10:8, note also shoresh "mered" [revolt] in his name "nimrod"/ note
also Ibn Ezra on this pasuk!]
 Once again, we find the beginning of a 'downhill' process.
 
AT MIGDAL BAVEL
 Finally, when God 'comes down' to punish the builders of MIGDAL BAVEL
(see 11:1-9), we find yet another use of "hu'chal":
"And God came down to see the city and the tower... and He said, it is
because they are united... v'zeh HA'CHILAM la'asot - and this caused
them to START this undertaking, and now nothing will stop them... (see
11:5-6)
 
 Once again, we find that the Torah uses specifically this word to
indicate the beginning of a process that is against God's will!
 
BACK TO ENOSH
 Based on these four examples where the Torah employs the word
"hu'chal" to describe the BEGINNING of a DOWNHILL process, it should
not surprise us to find that Chazal offer a similar explanation in
4:26, that the generation of ENOSH began to 'defile' God's Name,
rather than exalt it.
 
"LIKRO B'SHEM HASHEM"
 Let's examine now the second phrase of this pasuk - "l'kro b'shem
Hashem" - as it will provide us with additional support for why Chazal
understand this event as such an important 'milestone' in the history
of idol worship. 
 Recall from Parshat Lech L'cha how this very same phrase is used when
Avraham Avinu arrives at (and returns to) Bet-El:
"...and he built there an altar to God, and he called there in God's
Name [va'yikra b'shem Hashem] "  (see 12:8)
  [See Ramban on this pasuk, see also 13:3-4 and 21:33.]
  
    As the prophet Tzfania himself later explains, this concept
becomes the ultimate goal of the Jewish nation: "For then I will unite
all the nations together that they speak the same language so that
they all CALL OUT IN GOD'S NAME - l'kro kulam b'shem Hashem - and to
serve Him with one accord" (see Tzfania 3:9/ see also I Kings
8:41-43).  
[See also the "v'al kein nekaveh" prayer that we add after reciting
"aleinu l'shabeach" - "v'chol bnei basar YIKRU B'SHMECHA" - .]
 
 If our understanding is correct - that Avraham Avinu is chosen to
rectify mankind from the direction taken by the builders of Migdal
Bavel, then thematically it makes sense to explain the pasuk
concerning the generation of Enosh (4:26) in a negative light, for
Avraham is chosen not only to fix the sin of "v'naaseh lanu SHEM" (see
11:4), but also to teach mankind what they had misunderstood since the
time of Enosh, the sin of "az hu'chal l'kro b'shem Hashem...".
 For a more complete explanation, simply read the entire first chapter
of the Rambam in Hilchot Avoada Zara (in Sefer MADA). As you study
that Rambam, note how that entire chapter reflects his interpretation
of Sefer Breishit!
 
 Finally, if you have time, read Seforno's introduction to Sefer
Breishit. It is simply a masterpiece.  As you study it, note how he
relates to the above pasuk from Tzfania 3:9 as well as 4:26 and the
11:4! Note as well how attempts to provide a comprehensive explanation
of the primary theme of Sefer Breishit.
 
=========================
 
SHIUR #3 -
  TOLADOT BNEI NOACH  [Chapter Ten]
 
 After we read the opening pasuk of chapter ten: "ayle Toldot Bnei
Noach...", we would expect to find a simple listing of the Noach's
grandchildren, and maybe even some of his grandchildren. We also find
that this chapter divides into three distinct "parshiot" that we would
expect to divide evenly among Shem, Cham and Yefet.
 Nevertheless, when we study this chapter we uncover some rather
interesting details, that we may not have otherwise expected. 
 First of all, note how the first "parshia" includes the descendents
of both Yefet and Cham, while the next "parshia" discusses only
Canaan.  Note as well how YEFET branches out to what later becomes
Europe (i.e. Greece etc.), CHAM branches out to what later becomes
Africa (Mitzrayim, Kush = Egypt, Etheopia etc.) as well as the seven
nations of Eretz Canaan. Finally SHEM branches off into Mesopotamia
(and Asia Minor).
 
 Even though the description of Yefet's offspring is straightforward,
the genealogy of Cham clearly puts an emphasis on Nimrod - most likely
becomes he becomes the builder of Migdal Bavel, and because he enters
Mesopotamia, even though the rest of his family remains in Africa (see
10:10-12/ note Rashi and Ramban!). 
 We also find extra details concerning Canaan, for Chumash will later
explain how God gives the land of Canaan to Avraham (note 15:18-20).
Therefore we find not only the name of Canaan's children, but also the
borders of their land. 
 Hence we conclude that the descendants of CHAM focus on Canaan his
children.  [Note how this relates as well to 9:22-25 where the Torah
describes Cham as the 'father of Cannan' throughout the story of
Cham's sin against his father.]
 Even more interesting is the Torah's presentation of the descendants
of SHEM (see 10:21-30).  Note how the focus of this entire "parshia"
describing bnei SHEM actually focuses almost exclusively on EVER, his
great grandson!  First of all, note the opening pasuk:
"And SHEM also had children, he [SHEM] is the [fore]father of ALL the
children of EVER..." (see 10:21)
 
 Then the 'parshia' quickly lists SHEM's own children, focusing on
ARPACHSHAD - who gives birth to SHALACH - who gives birth to EVER.
(note 10:22-25).  We find no detail of Shem's grandchildren, other
than Arpachshad. However, we do find minute detail concerning
Arpachshad's son EVER, his two sons: PELEG and YOKTAN.  Then we are
told of the reason for PELEG's name (clearly this relates to, and sets
the background, for the Migdal Bavel narrative that follows in chapter
11).
 Then, the Torah enters minute detail of all of the children of Yoktan
ben Ever [thirteen in total] AND where they lived (see 10:25-30). 
 Just like Canaan and his children became the Torah's 'key'
descendants of Cham, Ever and his children become the 'key'
descendants of Shem.  [Hence, it should not surprise us that we find
that CHAZAL speak of the YESHIVA of 'SHEM & EVER'.]
 
 Clearly, this entire unit (i.e. chapter ten) is not merely listing
the grandchildren of Noach.  Rather, in its presentation of his
grandchildren we are also setting the stage for the story in Sefer
Breishit that will follow - whereby God promises Avraham Avinu - a
descendant of Ever - that one day he will be charged to inherit the
land of Canaan, in order to fulfill a divine destiny. 
 Furthermore, this most likely explains what the Torah refers to in
later references to an "Ivri", as in "Avram ha'ivri" (see 14:13). This
appears to be a general name for the descendants of EVER.  [Note as
well from the ages of the people mentioned in the genealogies in
chapter 11 how Ever outlives all of his great grandchildren.  He is
the last generation to live over four hundred years, for in the next
generation man's lifespan seems to drop in half to under 200.]
 Finally, one could also suggest that chapter 10 also serves as an
introduction to the story of Migdal Bavel. To prove this, simply note
10:5,10,20,31,32. This also may explain why Chazal identify Nimrod as
one of the key builders of that Tower. 
[Regarding the 'correct' chronological order of chapters 10 and 11,
note Radak on 10:32, see also Rashi & Ramban on 11:1 (and our
questions for self study.]
 
 In conclusion, don't let what may appear to be a 'boring' set of
psukim in Chumash fool you. They usually contain much more than first
meets the eye. 
       shabbat shalom,
       Menachem
 
 
 

 
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