[Par-lite] for Parshat Noach -additional shiurim

[Menachem Leibtag]

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        THE TANACH STUDY CENTER [http://www.tanach.org]
		In Memory of Rabbi Abraham Leibtag
	Shiurim in Chumash & Navi by Menachem Leibtag
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           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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