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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER [http://www.tanach.org]<BR> In Memory of
Rabbi Abraham Leibtag<BR> Shiurim in Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2> for
PARSHAT NOACH - 3 additional shiurim</FONT></DIV>
<DIV><FONT face=Arial size=2><BR>SHIUR #1</DIV>
<DIV> </DIV>
<DIV>
TOLADOT BNEI NOACH <BR> 'Setting the
stage' for Sefer Breishit</DIV>
<DIV> </DIV>
<DIV> 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).
<BR> 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.<BR> 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'. <BR> 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. </DIV>
<DIV> </DIV>
<DIV>INTRODUCTION<BR> 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.<BR>[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).]</DIV>
<DIV> </DIV>
<DIV>SPECIAL DETAILS<BR> 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!). <BR> 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. <BR>[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).]</DIV>
<DIV> </DIV>
<DIV> 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:<BR>"And SHEM also had children, he [SHEM] is the [fore]father of ALL
the children of EVER..." (see 10:21)</DIV>
<DIV> </DIV>
<DIV> 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). <BR> Just like CANAAN and his children became the Torah's 'key'
descendants of Cham, EVER and his children become the 'key' descendants of Shem.
<BR>[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')!]</DIV>
<DIV> </DIV>
<DIV>'SETTING THE STAGE'<BR> 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.<BR>[Most likely, the name
"Ivrim" also refers to a descendants of Ever (see 39:17, 40:15, 43:32, and Shmot
5:1-5!).] </DIV>
<DIV> </DIV>
<DIV> 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. <BR>[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).]<BR> <BR> 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. </DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV><BR>SHIUR #2</DIV>
<DIV> </DIV>
<DIV>THE 'PESHAT' OF 'DERASH' on the word "HU'CHAL"</DIV>
<DIV> </DIV>
<DIV> 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:<BR>"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)</DIV>
<DIV> </DIV>
<DIV> 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.<BR>[Note English translations of JPS and Jerusalem Bibles, in contrast
to that of the Stone Chumash.]</DIV>
<DIV> </DIV>
<DIV> 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:</DIV>
<DIV> </DIV>
<DIV>* Rashi - Man began IDOL WORSHIP by calling god's name on certain
objects and/or people.<BR> <BR>* Rav Saadyah Gaon - calling in God's
Name became DEFILED.<BR> <BR>* Ramban - Man NULLIFIED ["bitul"] God's
Name.</DIV>
<DIV> </DIV>
<DIV> * Rambam - Man began IDOL worship [Hilcht Avodah Zara
I:1]<BR>[According to Mesechet Shabbat [see 118b], the generation of Enosh
typifies a society of idol worshipers!]</DIV>
<DIV> </DIV>
<DIV> 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?<BR> 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':<BR> 1) "az huchal" , and<BR> 2) "l'kro b'shem Hashem"</DIV>
<DIV> </DIV>
<DIV> 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).</DIV>
<DIV> </DIV>
<DIV> 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.</DIV>
<DIV> </DIV>
<DIV>BEFORE THE FLOOD<BR> Immediately after the Torah introduces Noach (see
6:1-4), we find another interesting use of "hu'chal":<BR>"va'yhi ki HE'CHEL
ha'adam..." - And it came to pass as man began to multiply... and gave birth to
daughters..." (6:1)<BR> <BR> 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!]<BR> 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.]</DIV>
<DIV> </DIV>
<DIV>AFTER THE FLOOD<BR> 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):<BR>"VA'YACHEL Noach ish
ha'adama" - Noach, the tiller of the soil, BEGAN to plant a vineyard..." (see
9:20)</DIV>
<DIV> </DIV>
<DIV> 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.</DIV>
<DIV> </DIV>
<DIV>BEFORE MIGDAL BAVEL<BR> 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:<BR>"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!)</DIV>
<DIV> </DIV>
<DIV> 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!]<BR> Once again, we find the beginning of a 'downhill'
process.</DIV>
<DIV> </DIV>
<DIV>AT MIGDAL BAVEL<BR> Finally, when God 'comes down' to punish the
builders of MIGDAL BAVEL (see 11:1-9), we find yet another use of
"hu'chal":<BR>"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)</DIV>
<DIV> </DIV>
<DIV> Once again, we find that the Torah uses specifically this word to
indicate the beginning of a process that is against God's will!</DIV>
<DIV> </DIV>
<DIV>BACK TO ENOSH<BR> 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.</DIV>
<DIV> </DIV>
<DIV>"LIKRO B'SHEM HASHEM"<BR> 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. <BR> Recall from Parshat Lech L'cha how this very
same phrase is used when Avraham Avinu arrives at (and returns to)
Bet-El:<BR>"...and he built there an altar to God, and he called there in God's
Name [va'yikra b'shem Hashem] " (see 12:8)<BR> [See Ramban on
this pasuk, see also 13:3-4 and 21:33.]<BR> <BR> 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). <BR>[See also the "v'al kein nekaveh" prayer that
we add after reciting "aleinu l'shabeach" - "v'chol bnei basar YIKRU B'SHMECHA"
- .]</DIV>
<DIV> </DIV>
<DIV> 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...".<BR> 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!</DIV>
<DIV> </DIV>
<DIV> 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.</DIV>
<DIV> </DIV>
<DIV>=========================</DIV>
<DIV> </DIV>
<DIV>SHIUR #3 -<BR> TOLADOT BNEI NOACH [Chapter Ten]</DIV>
<DIV> </DIV>
<DIV> 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.<BR> Nevertheless, when we study this
chapter we uncover some rather interesting details, that we may not have
otherwise expected. <BR> 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).</DIV>
<DIV> </DIV>
<DIV> 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!). <BR> 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. <BR> 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.]<BR> 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:<BR>"And SHEM also had children, he [SHEM] is the [fore]father of ALL the
children of EVER..." (see 10:21)</DIV>
<DIV> </DIV>
<DIV> 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).<BR> 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). <BR> 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'.]</DIV>
<DIV> </DIV>
<DIV> 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. <BR> 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.]<BR> 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. <BR>[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.]<BR> <BR> 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.
<BR> shabbat
shalom,<BR> Menachem</DIV>
<DIV> </DIV>
<DIV> </DIV>
<DIV> </DIV>
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