[Par-reg] for Parshat Noach - shiur #1
Menachem Leibtag
tsc at bezeqint.net
Thu Oct 22 01:59:35 EDT 2009
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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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PARSHAT NOACH - shiur #1
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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