[Par-reg] For Parshat Noach - additional short shiurim

Thu Oct 23 02:30:01 EDT 2014

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        THE TANACH STUDY CENTER
[http://www.tanach.org]

            In Memory of Rabbi Abraham
Leibtag

      Shiurim in Chumash & Navi by Menachem
Leibtag

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           for PARSHAT  NOACH - 3 additional
shiurim

SHIUR #1

                 TOLADOT BNEI NOACH 

        'Setting the stage' for Sefer
Breishit

      After reading the opening pasuk of
chapter ten: "ayle toldot bnei Noach..."
[These are the generations of the children of
Noach] - one would expect to find a balanced
listing of the various children of Noach's
three sons (and possibly some of their
notable grandchildren as well). 

    We would also expect for this chapter to
divide into three paragraphs (or "parshiot")
- each one dedicated for the genealogies of
each of Noach's three sons: Shem, Cham and
Yefet.

      However, as we study this chapter,
we'll discover that we don't find what we
'expected'.  Instead, we find a very
'unbalanced' listing, and a very 'lopsided'
division into 'parshiot'. 

      In the following shiur, we attempt to
explain why, and how the names that are
detailed in this chapter help 'set the stage'
for what will transpire later on in Sefer
Breishit.  

INTRODUCTION

      Take a quick glance at chapter ten,
noting how it divides (as we expected) into
three 'parshiot' [see 10:1-14, 10:15-20, and
10:21-32]; but then take a more careful look
at the first 'parshia', noting how it
includes the descendants of BOTH Yefet and
Cham; while the second 'parshia' discusses
ONLY the children of Canaan (even though he
was only one of Cham's many children).  Note
as well how the third (and final) 'parshia'
is dedicated solely to the offspring of Shem.

[It's also rather interesting how YEFET
branches out to what later becomes Europe
(i.e. 'Yavan'=Greece etc.), CHAM branches out
to what later becomes Africa (Mitzraim =
Egypt; Kush = Ethiopia etc.) as well as the
seven nations of Eretz Canaan. Finally, SHEM
branches off into Mesopotamia (and Asia
Minor).]

SPECIAL DETAILS

      Even though the description of Yefet's
offspring is straightforward, i.e. the Torah
details his children and some of his
grandchildren; the genealogy of Cham clearly
puts an emphasis on Nimrod, most likely
because he enters Mesopotamia, even though
the rest of his family remains in Africa; or
possibly because he will later become one of
the builders of the Tower of Babel (see
10:10-12/ note Rashi and Ramban!). 

      In the second 'parshia', we also find a
unique detail, as the Torah outlines the
geographical area where Canaan's children
settled - most likely because God will later
promise this 'land of Canaan' to Avraham (see
17:8). Therefore we find not only the names
of all of Canaan's children, but also their
borders. 

[Similarly, the Torah had earlier described
Cham as the 'father of Cannan' (in the story
of when he is cursed by his father/ see
9:22-25).]

      Most bizarre is the Torah's
presentation of the descendants of SHEM (see
10:21-30).  Instead of describing Shem's own
children and grandchildren, this final
"parshia" seems to focus instead on the
children of EVER, who was only one of Shem's
numerous great grandchildren!  To verify
this, first note the emphasis on this point
in the ver opening pasuk of this section:

"And SHEM also had children, he [SHEM] is the
[fore]father of ALL the children of EVER..."
(see 10:21)

      Then the 'parshia' quickly lists SHEM's
own children, focusing on ARPACHSHAD - who
gives birth to SHALACH - who gives birth to
EVER. (note 10:22-25).  We find no detail of
Shem's grandchildren, other than Arpachshad.
However, we do find minute detail concerning
EVER's own two sons: PELEG and YOKTAN.  Then
we are told of the reason for PELEG's name
(clearly this relates to, and sets the
background, for the Migdal Bavel narrative
that follows in chapter 11). Then, the Torah
enters minute detail of all of the children
of Yoktan ben Ever [thirteen in total] AND
where they lived (see 10:25-30). 

      Just like CANAAN and his children
became the Torah's 'key' descendants of Cham,
EVER and his children become the 'key'
descendants of Shem. 

[Note (in chapter 11/ you might need a
calculator), how Ever outlives most of his
great grandchildren. (He is the last person
to live over four hundred years; from the
next generation onwards, life-spans seems to
drop in half to under 200.) These
observations are supported by Chazal's
identification of Ever as the 'co-headmaster'
of the very first YESHIVA (of 'SHEM &
EVER')!]

'SETTING THE STAGE'

      Clearly, this entire unit (i.e. chapter
ten) is not merely listing the grandchildren
of Noach.  Rather, this presentation provides
a 'background' for events that will later
unfold in the book. For example, God promises
Avraham "ha'IVRI" (see 14:13 - a descendant
of Ever) - that one day his offspring will be
charged to inherit the land of Canaan, in
order to fulfill their divine destiny.

[Most likely, the name "Ivrim" also refers to
a descendants of Ever (see 39:17, 40:15,
43:32, and Shmot 5:1-5!).]  

      Finally, one could also suggest that
chapter 10 also serves as an introduction to
the story of Migdal Bavel (see 11:1-10). To
prove this, simply note 10:5,10,20,31,32.
This also may explain why Chazal identify
Nimrod as one of the key builders of that
Tower. 

[Regarding the 'correct' chronological order
of the events recorded in chapters 10 and 11,
note Radak on 10:32, see also Rashi & Ramban
on 11:1 (& our self study questions).]

      In conclusion, don't let what may
appear to be a 'boring' set of psukim in
Chumash fool you. They usually contain much
more than first meets the eye. 

SHIUR #2

THE 'PESHAT' OF 'DERASH' on the word
"HU'CHAL"

      In our weekly shiur on Parshat Noach
(sent out earlier this week), we discussed
the importance of the word "shem" and its
usage in the last pasuk of chapter four. To
review that point, review once again the
final two psukim of chapter four, noting how
they conclude the first 'unit' (chapters
1-.4) of Sefer Breishit:

"And also Shet gave birth to a son, and
called him Enosh - AZ [then] HUCHAL [soon to
be translated] to call out in the Name of
God". (see 4:26)

      At first glance, the translation of
this pasuk appears to be quite
straightforward, i.e. the word HUCHAL means
BEGAN [like "l'hatchil" - to begin], and
hence, the Torah now informs us that in the
time of Enosh man began to 'call out in God's
Name'. And indeed, Rashbam and Ibn Ezra
explain this pasuk in this manner.

[Note English translations of JPS and
Jerusalem Bibles, in contrast to that of the
Stone Chumash.]

      Nonetheless, the classic commentators
(as well as several Midrashim) interpret this
pasuk in the opposite direction,
understanding that the word "HUCHAL" implies
the defilement of God's Name (shoresh
"chilul" -see Tirgum Unkelos). For example:

*     Rashi - Man began IDOL WORSHIP by
calling god's name on certain objects and/or
people.

*     Rav Saadyah Gaon - calling in God's
Name became DEFILED.

*     Ramban - Man NULLIFIED ["bitul"] God's
Name.

*    Rambam - Man began IDOL worship [Hilcht
Avodah Zara I:1]

[According to Mesechet Shabbat [see 118b],
the generation of Enosh typifies a society of
idol worshipers!]

      At first glance, these interpretations
seem rather 'streched'. After all, this pasuk
is the first time in Chumash that we finally
find (what appears to be) a POSITIVE
statement concerning the progress of mankind.
Why then do Chazal read this pasuk in such a
NEGATIVE light?

      To answer this question, and to better
appreciate Chazal, we posit this 'negative'
interpretation stems from the Torah's use of
two key 'biblical phrases':

      1) "az huchal" , and

      2) "l'kro b'shem Hashem"

      Had these two phrases not been found
anywhere else in Sefer Breishit, then most
likely everyone would have agreed to the
'simple' interpretation (as suggested by
Rashbam) that man BEGAN to call (or pray) to
God. However, we will see how the word
"hu'chal", and the concept of 'calling out in
God's Name', appears numerous times in Sefer
Breishit, and hence, those sources must be
taken into consideration when interpreting
this pasuk (see again 4:26).

      Let's begin with the word "hu'chal",
noting how it is used in a NEGATIVE context
each other time that it is mentioned in
Parshiot Breishit and Noach.

BEFORE THE FLOOD

      Immediately after the Torah introduces
Noach (see 6:1-4), we find another
interesting use of "hu'chal":

"va'yhi ki HE'CHEL ha'adam..." - And it came
to pass as man began to multiply... and gave
birth to daughters..." (6:1)

      This pasuk introduces the story of the
MABUL with God's anger with man for his
behavior (hence limiting his life span to 120
years). [Note Rashi who explains that the 120
years relates to the Flood itself!]

      Even though "he'chel" clearly implies a
'beginning' (see Ibn Ezra), there can be no
doubt that this pasuk introduces the
beginning of a NEGATIVE process! [See
Ramban.]

AFTER THE FLOOD

      In a similar manner, immediately after
the Flood, note how the Torah introduces its
description of the incident of Noach and
Canaan (i.e. when he becomes drunk/ see
9:20-27):

"VA'YACHEL Noach ish ha'adama" - Noach, the
tiller of the soil, BEGAN to plant a
vineyard..." (see 9:20)

      Here again we find the BEGINNING of a
'downward' process. Even though Rasag and
Seforno explain "va'yachal" as 'began', Rashi
(quoting the Midrash) explains "va'yachel" as
"chulin" - that he defiled himself.

BEFORE MIGDAL BAVEL

      In the next chapter, when the Torah
lists the genealogy of Noach's grandchildren,
we find yet another use of the word "ha'chel"
in the description of Nimrod:

"And Kush gave birth to Nimrod, HU HA'CHEL -
he BEGAN - to be a GIBOR [strong/brave man]
on earth... His kingdom began in Bavel..."
(see 10:8-11!)

      Here, "ha'chel" clearly implies a
'beginning', yet as we all know (and as the
pasuk alludes to in its mention of Bavel),
Nimrod is most probably the mastermind behind
the Tower of Babel Project. [See Rashi 10:8,
note also shoresh "mered" [revolt] in his
name "nimrod"/ note also Ibn Ezra on this
pasuk!]

      Once again, we find the beginning of a
'downhill' process.

AT MIGDAL BAVEL

      Finally, when God 'comes down' to
punish the builders of MIGDAL BAVEL (see
11:1-9), we find yet another use of
"hu'chal":

"And God came down to see the city and the
tower... and He said, it is because they are
united... v'zeh HA'CHILAM la'asot - and this
caused them to START this undertaking, and
now nothing will stop them... (see 11:5-6)

      Once again, we find that the Torah uses
specifically this word to indicate the
beginning of a process that is against God's
will!

BACK TO ENOSH

      Based on these four examples where the
Torah employs the word "hu'chal" to describe
the BEGINNING of a DOWNHILL process, it
should not surprise us to find that Chazal
offer a similar explanation in 4:26, that the
generation of ENOSH began to 'defile' God's
Name, rather than exalt it.

"LIKRO B'SHEM HASHEM"

      Let's examine now the second phrase of
this pasuk - "l'kro b'shem Hashem" - as it
will provide us with additional support for
why Chazal understand this event as such an
important 'milestone' in the history of idol
worship. 

      Recall from Parshat Lech L'cha how this
very same phrase is used when Avraham Avinu
arrives at (and returns to) Bet-El:

"...and he built there an altar to God, and
he called there in God's Name [va'yikra
b'shem Hashem] "  (see 12:8)

            [See Ramban on this pasuk, see
also 13:3-4 and 21:33.]

    As the prophet Tzfania himself later
explains, this concept becomes the ultimate
goal of the Jewish nation: "For then I will
unite all the nations together that they
speak the same language so that they all CALL
OUT IN GOD'S NAME - l'kro kulam b'shem Hashem
- and to serve Him with one accord" (see
Tzfania 3:9/ see also I Kings 8:41-43).  

[See also the "v'al kein nekaveh" prayer that
we add after reciting "aleinu l'shabeach" -
"v'chol bnei basar YIKRU B'SHMECHA" - .]

      If our understanding is correct - that
Avraham Avinu is chosen to rectify mankind
from the direction taken by the builders of
Migdal Bavel, then thematically it makes
sense to explain the pasuk concerning the
generation of Enosh (4:26) in a negative
light, for Avraham is chosen not only to fix
the sin of "v'naaseh lanu SHEM" (see 11:4),
but also to teach mankind what they had
misunderstood since the time of Enosh, the
sin of "az hu'chal l'kro b'shem Hashem...".

      For a more complete explanation, simply
read the entire first chapter of the Rambam
in Hilchot Avoada Zara (in Sefer MADA). As
you study that Rambam, note how that entire
chapter reflects his interpretation of Sefer
Breishit!

      Finally, if you have time, read
Seforno's introduction to Sefer Breishit. It
is simply a masterpiece.  As you study it,
note how he relates to the above pasuk from
Tzfania 3:9 as well as 4:26 and the 11:4!
Note as well how attempts to provide a
comprehensive explanation of the primary
theme of Sefer Breishit.

=========================

SHIUR #3 -

      TOLADOT BNEI NOACH  [Chapter Ten]

      After we read the opening pasuk of
chapter ten: "ayle Toldot Bnei Noach...", we
would expect to find a simple listing of the
Noach's grandchildren, and maybe even some of
his grandchildren. We also find that this
chapter divides into three distinct
"parshiot" that we would expect to divide
evenly among Shem, Cham and Yefet.

      Nevertheless, when we study this
chapter we uncover some rather interesting
details, that we may not have otherwise
expected. 

      First of all, note how the first
"parshia" includes the descendents of both
Yefet and Cham, while the next "parshia"
discusses only Canaan.  Note as well how
YEFET branches out to what later becomes
Europe (i.e. Greece etc.), CHAM branches out
to what later becomes Africa (Mitzrayim, Kush
= Egypt, Etheopia etc.) as well as the seven
nations of Eretz Canaan. Finally SHEM
branches off into Mesopotamia (and Asia
Minor).

      Even though the description of Yefet's
offspring is straightforward, the genealogy
of Cham clearly puts an emphasis on Nimrod -
most likely becomes he becomes the builder of
Migdal Bavel, and because he enters
Mesopotamia, even though the rest of his
family remains in Africa (see 10:10-12/ note
Rashi and Ramban!). 

      We also find extra details concerning
Canaan, for Chumash will later explain how
God gives the land of Canaan to Avraham (note
15:18-20). Therefore we find not only the
name of Canaan's children, but also the
borders of their land. 

      Hence we conclude that the descendants
of CHAM focus on Canaan his children.  [Note
how this relates as well to 9:22-25 where the
Torah describes Cham as the 'father of
Cannan' throughout the story of Cham's sin
against his father.]

      Even more interesting is the Torah's
presentation of the descendants of SHEM (see
10:21-30).  Note how the focus of this entire
"parshia" describing bnei SHEM actually
focuses almost exclusively on EVER, his great
grandson!  First of all, note the opening
pasuk:

"And SHEM also had children, he [SHEM] is the
[fore]father of ALL the children of EVER..."
(see 10:21)

      Then the 'parshia' quickly lists SHEM's
own children, focusing on ARPACHSHAD - who
gives birth to SHALACH - who gives birth to
EVER. (note 10:22-25).  We find no detail of
Shem's grandchildren, other than Arpachshad.
However, we do find minute detail concerning
Arpachshad's son EVER, his two sons: PELEG
and YOKTAN.  Then we are told of the reason
for PELEG's name (clearly this relates to,
and sets the background, for the Migdal Bavel
narrative that follows in chapter 11).

      Then, the Torah enters minute detail of
all of the children of Yoktan ben Ever
[thirteen in total] AND where they lived (see
10:25-30). 

      Just like Canaan and his children
became the Torah's 'key' descendants of Cham,
Ever and his children become the 'key'
descendants of Shem.  [Hence, it should not
surprise us that we find that CHAZAL speak of
the YESHIVA of 'SHEM & EVER'.]

      Clearly, this entire unit (i.e. chapter
ten) is not merely listing the grandchildren
of Noach.  Rather, in its presentation of his
grandchildren we are also setting the stage
for the story in Sefer Breishit that will
follow - whereby God promises Avraham Avinu -
a descendant of Ever - that one day he will
be charged to inherit the land of Canaan, in
order to fulfill a divine destiny. 

      Furthermore, this most likely explains
what the Torah refers to in later references
to an "Ivri", as in "Avram ha'ivri" (see
14:13). This appears to be a general name for
the descendants of EVER.  [Note as well from
the ages of the people mentioned in the
genealogies in chapter 11 how Ever outlives
all of his great grandchildren.  He is the
last generation to live over four hundred
years, for in the next generation man's
lifespan seems to drop in half to under 200.]

      Finally, one could also suggest that
chapter 10 also serves as an introduction to
the story of Migdal Bavel. To prove this,
simply note 10:5,10,20,31,32. This also may
explain why Chazal identify Nimrod as one of
the key builders of that Tower. 

[Regarding the 'correct' chronological order
of chapters 10 and 11, note Radak on 10:32,
see also Rashi & Ramban on 11:1 (and our
questions for self study.]

      In conclusion, don't let what may
appear to be a 'boring' set of psukim in
Chumash fool you. They usually contain much
more than first meets the eye. 

shabbat shalom,

Menachem

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