[Par-reg.w] For Parshat Noach - shiur #1
Menachem Leibtag
mleibtag at gmail.com
Thu Oct 19 15:27:38 EDT 2017
*************************************************************
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
PARSHAT NOACH
The Mabul (the Flood) and Migdal Bavel (the Tower of Babel) are undoubtedly
the two primary stories in this week's Parsha. However, each of these two
stories is preceded by a list of genealogies that appear to be rather
irrelevant.
Furthermore, at the conclusion of Parshat Noach (see 11:10-25) we find yet
another set of genealogies (that introduces the story of Avraham Avinu).
In this week's shiur, we explain how these 'sifrei toladot' (lists of
genealogies) create a 'framework' for Sefer Breishit and can help us better
understand how these stories (i.e the Flood and Migdal Bavel) contribute to
its overall theme.
INTRODUCTION
In our introductory shiur on Sefer Breishit, we discussed the methodology
that we employ to uncover the primary theme of each sefer. We begin our
shiur with a quick review of those basic steps:
1) To identify the primary topic of each 'parshia'
2) To group the titles of these 'parshiot' into units that share a more
common topic. [Each of these units could be considered as 'chapters' of
the book .]
3) To group these 'chapter' divisions into larger units that share a common
topic or theme [similar to 'sections' of a book].
4) To suggest an overall theme of the book, by analyzing the progression of
theme from one section to the next.
In our shiur, we will show how the various sets of "toladot" in Sefer
Breishit can help us apply this methodology, and can point us in a
direction that may help us uncover its underlying theme.
FROM A LIST TO AN OUTLINE
In the following table, we list all of the 'parshiot' in the first
seventeen chapters of Sefer Breishit, joining together only the most
obvious groups of parshiot by noting their specific and then more general
topics.
Study this list carefully, noting how the specific topics can easily group
into more general topics:
PSUKIM
SPECFIC TOPIC
GENERAL TOPIC
1:1-2:3
7 days of Creation
Creation of nature
2:4-3:15
The Gan Eden story
Gan Eden
3:16
Chava's punishment
Gan Eden
3:17-21
Man's punishment
Gan Eden
3:22-24
Expulsion from Gan Eden
Gan Eden
4:1-26
Cain's sin and punishment
Outside Gan Eden
5:1-31
[Toladot:] Adam->Noach
Dor Ha-mabul
5:32-6:4
Man's downfall
[pre-Mabul]
6:5-8
reason for Mabul / Hashem
[pre- Mabul]
6:9-12
reason for Mabul / Elokim
[pre-Mabul]
6:13-8:14
Punishment - the Flood
The Mabul
8:15-9:7
Leaving the Ark
[post-Mabul]
9:8-17
'Brit ha-keshet'
[post-Mabul]
9:18-29
Cham cursed/Shem blessed
[post-Mabul]
10:1-32
[Toladot:] sons of Noach
The 70 Nations
11:1-9
Builders of the Tower
Migdal Bavel
11:10-32
[Toladot:] Shem->Terach
Avraham Avinu
12:1-9
Avraham's aliya
Avraham Avinu
12:10-13:18
Lot leaves Avraham
Avraham Avinu
14:1-24
War of 4 & 5 kings
Avraham Avinu
15:1-21
Covenant/brit bein ha’btarim
Avraham Avinu
Chapter 16
Yishmael's birth
Avraham Avinu
Chapter 17
Brit mila - another covenant
Avraham Avinu
etc.
[To verify this, I recommend that you review this table (and its
conclusions) using a Tanach Koren.]
As you review this chart, note how the first set of major topics all relate
in one form or other to God's 'Hashgacha' [providence], i.e. His
intervention in the history of mankind as He punishes man (or mankind) for
wayward behavior.
In fact, just about all of the stories in Chumash (prior to God's choice of
Avraham Avinu) relate in some manner to the general topic of 'sin &
punishment' ['sachar ve-onesh']. For example, after Creation we find the
following stories:
* Adam & Eve sin & hence are expelled from Gan Eden
* Cain is punished for the murder of Hevel
* Dor ha-mabul is punished for its corruption
* 'Dor ha-plaga' is 'punished' for building the Tower
Afterward, the focus of Sefer Breishit shifts from stories of 'sin &
punishment' to God's choice of Avraham Avinu - and the story of which
members of his offspring are chosen.
ENTER - 'TOLADOT'
However, within this progression of topics, we find a very interesting
phenomenon. Return to the table (above) and note how each of these general
topics are first introduced by a set of toladot [genealogies]. For example:
* The toladot from Adam to Noach (chapter 5) introduce the story of the
Mabul (chapters 6->9).
* The toladot or Noach's children (chapter 10) introduces the story of
Migdal Bavel (11:1-9 / the Tower of Babel).
* The toladot from Shem to Terach (chapter 11) introduce the story of
Avraham Avinu (chapters 12-...)
In fact, as surprising as it may sound, even the story of Gan Eden
(chapters 2-3) is first introduced by toladot!
"These are the "toladot" of the heavens & earth..."
[See 2:4! / note the various English translations.]
Furthermore, later on in Sefer Breishit, we continue to find toladot. Note
how we later find: toladot of Yishmael (see 25:12); toladot of Yitzchak
(see 25:19); toladot of Esav (see 36:1); & toladot of Yaakov (see 37:2).
The following table summarizes this pattern, and illustrates how [some
sort of] "toladot" introduces each of the main topics in Sefer Breishit.
As you review this table note how the first several topics all relate to
'chet ve-onesh', i.e. God's punishment of man (or mankind) for his sins,
while the remaining topics relate to the story of our forefathers - the
Avot!
CHAPTERS
TOPIC
========
======
2
Toldot shamayim va-aretz
2->4
-> Man in (and out of) Gan Eden
5
Toldot Adam to Noach
6->9
-> ha-mabul - The story of the Flood
10
Toldot Bnei Noach - Shem, Cham & Yefet
11:1-9
-> Migdal Bavel - The Tower of Babel
11
Toldot Shem until Terach
12->25
-> God's choice of Avraham Avinu
25 -35
Toldot Yitzchak - story of Yaakov & Esav
36
Toldot Esav - story Esav's children
37- 50
Toldot Yaakov - story of Yosef & his brothers
Although this pattern is rarely noticed, these sifrei toladot actually
create a framework for the entire book of Breishit!
In this manner, the toladot introduce each and every story in Sefer
Breishit. To explain why, we must first take a minute to explain what the
word toladot means:
WHAT IS A TOLADA?
The word toladot stems from the Hebrew word 'vlad', a child or offspring.
Therefore, 'eileh toldot' should be translated 'these are the children
of...'.
For example: 'eileh toldot Adam' (5:1) means - 'these are the children of
Adam' - and thus introduces the story of Adam's children, i.e. Shet, Enosh,
Keinan, etc. Similarly, 'eileh toldot Noach' introduces the story of
Noach's children - Shem, Cham, and Yefet. [See Rashbam on Breishit 37:2
for a more complete explanation.]
Some of these toldot in Sefer Breishit are very short; as they simply state
that the person lived, married, had children and died (e.g. the generations
from Adam to Noach). Other toldot are very detailed, e.g. those of Noach,
Terach, Yitzchak, and Yaakov. Nonetheless, every story in Sefer Breishit
could be understood as a detail in the progression of these "toladot".
This explanation raises a question concerning the first instance where we
find toldot - i.e. toldot shamayim va-aretz (see 2:4). How do the heavens
and earth have 'children'?!
[Note how various English translations attempt to solve this problem when
they translate this pasuk!]
The answer to this question may be quite meaningful. Recall that the first
chapter of Breishit explains how God created shamayim va-aretz (heavens and
earth) from 'nothing' (ex nihilo). Then, immediately afterward in the next
chapter, we encounter the first use of toldot:
"Eileh toldot ha-shamayim ve-ha'aretz be-hibar'am..."
(2:4).
So what does Chumash refer to as the toladot of shamayim va-aretz, i.e what
are the children of heaven and earth?
If we follow the progressive pattern of Sefer Breishit (as illustrated
by the above table) then 'toldot shamayim va-aretz' must refer to man
himself [i.e. Adam ha-rishon], for it is the story of his creation that
immediately follows this introductory pasuk!
In other words, Adam ha'Rishon is considered the 'offspring' of
shamayim va-aretz. This interpretation could help explain the significance
of the pasuk that describes how God created man in perek bet (the first
topic of this unit):
"And Hashem Elokim formed man from the dust of the earth and blew into his
nostrils nishmat chayim - the breath of life" (see 2:7). This second
ingredient may reflect the aspect of man which comes from (or at least
returns to) heaven.
In contrast to the story of Creation in perek aleph, which features a clear
division between shamayim [note the purpose of the 'rakiya' in 1:6], the
special manner of God's creation of man in perek bet may reflect his unique
ability to connect between heaven and earth.
[See Rashi on 2:5, where he explains that God created man so that he could
pray for rain - in order for vegetation to grow. See also last week's
shiur on Parshat Breishit.]
Similarly, the next set of toladot - from Adam to Noach (see chapter 5)
lead immediately into the story of the Flood. Note how 9:28-29 - the
psukim that conclude the Noach story, are clearly part of the same literary
unit that began with the toladot in chapter 5 (i.e. they follow the same
'template').
This pattern of "toladot" that introduce stories continues all the way
until the very end of Sefer Breishit. Therefore, we conclude that these
sifrei toladot do more than 'keep the sefer together'; they also help
develop the theme of Sefer Breishit.
We will now show how these toladot create not only a framework for Sefer
Breishit; they can also help us identify its two distinct sections that
create its primary theme. Let's explain:
THE TWO SECTIONS OF SEFER BREISHIT
Despite this successive nature of the toladot in Sefer Breishit, they
clearly divide into two distinct sections.
1) God's creation of mankind (chapters 1-11)
w/ stories relating to 'sachar ve-onesh'
2) The story of the avot (chapters 12->50)
God's choice of Avraham's offspring to become His nation.
Even though the majority of Sefer Breishit focuses on the family of
Avraham Avinu (Section Two), in the first eleven chapters (Section One),
the Torah's focus is on mankind as a whole.
For example. even when Section One includes special details about
Noach, it is not because he is designated to become a special nation -
rather, it is because through Noach that mankind will be preserved. After
the flood, the Torah tells us how Noach's offspring evolve into nations,
and their dispersing (see chapter 10). Even though we find that Noach
blesses Shem and Yefet (see 9:25-27), the concept of a special nation with
a special covenant does not begin until the story of Avraham Avinu.
In contrast, Section Two (chapters 11 50) focuses on the story of Am
Yisrael - God's special nation. In this section, Sefer Breishit is no
longer universalistic, rather it becomes particularistic.
Therefore, this section begins with toldot Shem till Terach (see
11:10-24) that introduce the story of Avraham Avinu, whom God chooses in
chapter 12 to become the forefather of His special nation. The remainder
of Sefer Breishit explains which of Avraham's offspring are chosen [=
'bechira'], e.g Yitzchak and Yaakov], and which are rejected [= 'dechiya'],
e.g Yishmael and Esav].
This explains why Sefer Breishit concludes precisely when this
complicated bechira process reaches its completion - i.e. when all twelve
sons of Yaakov have been chosen, and none of his offspring will ever again
be rejected.
[This may also explain the significance of Yaakov's name change to Yisrael
[see TSC shiur on Parshat Vayishlach.]
Our final table summarizes how the toladot help define these two sections
of Sefer Breishit:
I. UNIVERSALISTIC (chapters 1 >11) - Creation of mankind
PEREK TOLDOT the STORY OF...
===== ====== ===========
1-4 'shamayim va-aretz' Man in (and out of) Gan Eden
5-9 from Adam to Noach 'dor ha-mabul' - the Flood
10-11 bnei Noach to 70 nations 'dor ha-plaga' - Migdal Bavel
II. PARTICULARISTIC (11 >50) - God's choice of Am Yisrael
PEREK TOLDOT the STORY OF...
===== ====== ===========
11 Shem to Terach leads up to Avraham Avinu
11-25 Terach God's choice of Avraham & Yitzchak
25 Yishmael *his 'rejection' (dechiya)
25 35 Yitzchak Yaakov and Esav (their rivalry)
36 Esav * his 'rejection'
37 50 Yaakov the 12 tribes/ Yosef and his brothers
70 'nefesh' go down to Egypt
However, if our original assumption that each sefer in Chumash carries a
unique prophetic theme is correct, then there should be a thematic reason
for the progression of events from Section One to Section Two. Therefore,
to identify the overall theme of Sefer Breishit, one must take into
consideration how these two sections relate to one another.
To help uncover that theme, we must take a closer look at the structure
created by these toladot.
SHEM & SHEM HASHEM
Note once again from the above table how each general topic in the first
section of Sefer Breishit was first introduced by a set of toladot. In a
similar manner, each of these units concludes with an event which in some
way relates to the concept of 'shem Hashem' - God's Name, i.e. His
reputation. Let's explain how.
Our first unit, the story of Adam ha-rishon, concludes at the end of
chapter four with a very intriguing pasuk:
"And also Shet gave birth to a son and called him Enosh, then he 'began' to
call out in the Name of God ['az huchal likro be-shem Hashem'] (see 4:26).
[Most commentators explain that 'huchal' implies that man began to 'defile'
God's Name (shoresh 'chillul'), i.e. they didn't call in His Name properly
- see also Rambam Hilchot Avoda Zara I:1]
No matter how we explain the word "huchal" in this pasuk, all the
commentators agree that God's intention was for man to 'call out in His
Name'. Note, however, how this pasuk concludes the section that began in
2:4 with the story of Gan Eden. Even though man was banished from Gan Eden
and Cain was punished for murder, God still has expectations from mankind -
man is expected to search for God, to 'call out in His Name'.
Despite this high expectation, the next unit of toladot, which leads into
the story of the Mabul, shows that man's behavior fell far short of God's
hopes. God became so enraged that He decides to destroy His creation and
start over again with Noach. This unit which begins in 5:1 concludes in
chapter 9 with a special set of mitzvot for Bnei Noach (9:1-7), a covenant
('brit ha-keshet' (9:8-17), and ends with the story of Noach becoming drunk
(9:18-29). However, even in this final story (of this unit) we find once
again a reference to "shem Hashem":
After cursing Canaan for his actions, Noach then blesses his son Shem:
"Blessed be God, the Lord of Shem..." (see 9:26-27).
Now it is not by chance that Noach named his son - Shem. Most likely,
Noach's decision to name his son Shem was rooted in his hope that his son
would fulfill God's expectation that man would learn to call out "be-shem
Hashem", as explained in 4:26!
[It is not by chance that Chazal consider Shem the founder of the first
Yeshiva, the house of learning where Avraham, Yitzchak, and Yaakov studied,
i.e. 'Yeshivat Shem ve-Ever'.]
Noach blesses Shem in the hope that he and his descendants will indeed
fulfill this goal. However, once again, we find that the next generation
fails. In chapter 10, again we find a unit that begins with toladot - this
time the development of the seventy nations from the children of Shem,
Cham, and Yefet - and again, just like the two units that preceded it, this
unit also concludes with a story where the word "shem" emerges as
thematically significant, i.e. the story of Migdal Bavel. As we will now
explain, in this story, once again mankind is not looking for God; rather
they are interested solely in making a 'name ['shem'] for themselves!
MIGDAL BAVEL
When reading the first four psukim of the story of Migdal Bavel, it is hard
to pinpoint one specific sin: [Note, however, the significant usage of the
first person plural.]
"Everyone on earth had the same language and the same words. And as they
traveled from the east, they came upon a valley in the land of Shin'ar and
settled there. They said to one another: Come, let us make bricks and burn
them hard... And they said, Come let us build us a city and a tower with
its top in the sky, and we will make a name for ourselves - v'naaseh lanu
shem - lest we shall be scattered all over the world. Then God came down to
see...." (see 11:1 7).
>From a cursory reading, it is not clear exactly what was so terrible about
the deeds of this generation. After all, is not achieving 'achdut' [unity]
a positive goal? Likewise, the use of human ingenuity to initiate an
industrial revolution, developing man-made building materials, i.e bricks
from clay etc., seems to be a positive advancement of society.
Furthermore, there appears to be nothing wrong with simply building a city
and a tower. Why was God so angered that He decided to stop this
construction and disperse mankind?
Chazal focus their criticism of this generation on their antagonistic
attitude towards God (see Rashi 11:1). One key phrase in the Torah's
explanation of the purpose for the tower reflects the egocentric nature of
this generation:
"ve-na'aseh lanu shem" [we shall make a name for ourselves] (11:4) [see
Sanhedrin 109a].
Instead of devoting themselves to the name of God, this generation devotes
all of their efforts for the sake of an unholy end. Their society and
culture focused solely on man's dominion and strength, while totally
neglecting any divine purpose for their existence. [See Ramban on 11:4!]
Although this generation's moral behavior was probably much better than
that of the generation of the Flood, God remained disappointed, for they
established an anthropocentric society (i.e. man in the center) instead of
a Theo-centric one (i.e. God in the center). Their primary aim was to make
a 'name for themselves', but not for God.
As God's hope that this new generation would 'koreh be-shem Hashem' -
to call out in His Name - never materialized - He instigates their
dispersion. God must take action to assure that this misdirected unity
will not achieve its stated goal (see 11:5-7). Therefore, God causes the
'mixing of languages' - so that each nation will follow its own direction,
unable to unify - until they will find a common goal worthy of that unity.
AVRAHAM IS CHOSEN FOR A PURPOSE
Our analysis thus far can help us identify the thematic significance of the
story of Migdal Bavel within the progression of events in Sefer Breishit -
for the very next story is God's choice of Avraham Avinu to become His
special nation!
In a manner similar to the earlier stories in Chumash, the story of God
choosing Avraham Avinu is first introduced, and not by chance, by tracing
his genealogy back ten generations - so that it will begin with Shem - the
son of Noach! The thematic connection to "shem" becomes obvious.
>From this perspective, the story of Migdal Bavel should not be viewed as
just another event that took place - so that we know how and when the
development of language began. Rather, this story 'sets the stage' for
God's choice of Avraham Avinu, for it will become the destiny of Avraham,
the primary descendent of toldot Shem, to bring God's Name back into the
history of civilization; to 'fix' the error of civilization at Migdal Bavel!
Therefore, it should come as no surprise to us that upon his arrival in
Eretz Canaan, the Torah informs us of how Avraham Avinu ascends to Bet-El
and builds a mizbeiach where he 'calls out in God's Name':
"And Avraham came to the Land, to Shechem... and God spoke to him saying:
'To your offspring I have given this Land'... and Avraham traveled from
there towards the mountain range to the east of Bet-el... and he built
there an altar - and CALLED OUT IN THE NAME OF GOD"
[See 12:8 (and Ramban), compare 4:26).
Similarly, it should not surprise us that when the prophet Isaiah
describes the 'messianic age' (see Isaiah 2:1-5) - he speaks of unity of
mankind:
- when all nations will gather together once again, but this time to climb
the mountain of God (not a valley)
- arriving at the city of Jerusalem - to its special tower - i.e. the Bet
ha-Mikdash - 'the place that God has chosen for His Name to dwell there'
[see Devarim 12:5-12]
- thus rectifying the events that took place at Migdal Bavel.
And when the prophet Tzefania describes ultimate redemption, we find
once again an allusion to Migdal Bavel:
'ki az ehpoch el amim safa brura, likro chulam be-shem Hashem le-ovdo
shchem echad'. (see 3:9)
In our shiur on Parshat Lech Lecha we will continue this discussion, as we
will discuss in greater detail the purpose for God's choice of Avraham
Avinu. Till then,
shabbat shalom
menachem
=============================
FOR FURTHER IYUN
A. In light of our discussion, we can better appreciate a puzzling
statement made by Ben Azai:
"Zeh sefer toldot ha-adam...
It is taught - R. Akiva says, 've-ahavta le-rei'acha kamocha' - love your
neighbor as yourself - klal gadol ba-Torah - This is a great principle of
the Torah.
Ben Azai says, 'zeh sefer toldot ha-adam' (5:1) - klal gadol mi-zeh - is an
even greater principle.
(Yerushalmi Nedarim 9:4).
How could one suggest that the very technical list of the genealogies from
Adam to Noach found in Breishit 5:1 32 constitutes even a principle, let
alone one more important than the famous dictum that one should love his
neighbor as himself!? One could suggest that Ben Azai's statement is not
referring specifically to the genealogies, but rather to the overall
structure of Sefer Breishit as formed by the toladot, and thus its theme.
Although it is very important to 'love thy neighbor', the theme of Sefer
Breishit - that Am Yisrael must lead all mankind to a theocentric existence
- is an even greater tenet of our faith.
B. What other parallels (or contrasting parallels) can you find between
Yeshayahu 2:1-6 and the story of Migdal Bavel? [Be sure to relate to
'bik'a' and 'har' as well!]
C. See Tzfania 3:8-9 and its context, especially 'ki az ehpoch el amim
safa brura, likro chulam be-shem Hashem le-ovdo shchem echad'. How does
this relate to our explanation of Migdal Bavel!?
Now, see Seforno in his introduction to Sefer Breishit. Note how he
explains the progression of events from the Mabul until God's choice of
Avraham Avinu! Does it become clear how the Seforno understood this pasuk
in Tzfania!!
[Be sure to find where he 'quotes' it.]
D. Am Yisrael is later commanded in Sefer Dvarim to establish the mikdash
'ba-makom asher yivchar Hashem leshachein shmo sham'! (Dvarim 12:5,11).
Relate this to the above.
See also Shmuel II 7:22 27 and Melachim I 8:42-44).
E. The suggested thematic connection between Migdal Bavel and the bechira
of Avraham Avinu is supported by the Midrash that states that Avraham was
48 years old when he recognized God for the first time. Avraham Avinu
reached age 48 on the same year that Peleg died (see Rashi on 10:25), which
according to Chazal corresponds to the precise year of Migdal Bavel - 1996
to briyat ha-olam. Recall that Avraham was born in year 1948!
F. In case you 'can't wait' until next week, some preparation for next
week's shiur on Avraham Avinu & shem Hashem.
Note that when Avraham Avinu first arrives in Eretz Yisrael, he builds a
mizbeiach at Bet El and calls out be-shem Hashem (12:8). After his sojourn
in Egypt due to the famine, Avraham returns to this mizbeiach at Bet El and
once again calls out be-shem Hashem! (13:4 / see also 21:33).
After reading this entire section (12:1-13:4) carefully, try to explain why
Bet-El is the focal point of Avraham's aliya.
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