[Par-reg] For Breishit & Noach
Menachem Leibtag
tsc at bezeqint.net
Thu Oct 7 09:09:52 EDT 2010
Four shiurim attached in pdf format [for Breishit (last week) and Noach (this week)
Below is text format for shiur on Parshat Noach
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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
*************************************************************
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
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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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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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