Difference between revisions of "Deconstructing Migdal Bavel/2/en"
(Original Author: Yehuda Novetsky, Rabbi Hillel Novetsky) |
(Original Author: Yehuda Novetsky, Rabbi Hillel Novetsky) |
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<multilink><a href="PirkeiDRE24" data-aht="source">Pirkei DeRabbi Eliezer</a><a href="PirkeiDRE24" data-aht="source">24</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">About Pirkei DeRabbi Eliezer</a></multilink>, | <multilink><a href="PirkeiDRE24" data-aht="source">Pirkei DeRabbi Eliezer</a><a href="PirkeiDRE24" data-aht="source">24</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">About Pirkei DeRabbi Eliezer</a></multilink>, | ||
<multilink><a href="RashiBereshit11-1" data-aht="source">Rashi</a><a href="RashiBereshit10-8" data-aht="source">Bereshit 10:8-11</a><a href="RashiBereshit11-1" data-aht="source">Bereshit 11:1-9</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, | <multilink><a href="RashiBereshit11-1" data-aht="source">Rashi</a><a href="RashiBereshit10-8" data-aht="source">Bereshit 10:8-11</a><a href="RashiBereshit11-1" data-aht="source">Bereshit 11:1-9</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, | ||
− | <multilink><a href="RambanBereshit11-2" data-aht="source">Ramban</a><a href="RambanBereshit11-2" data-aht="source">Bereshit 11:2</a><a href="R. Moshe b. Nachman (Ramban)" data-aht="parshan">About R. Moshe Nachmanides</a></multilink>, | + | <multilink><a href="RambanBereshit11-2" data-aht="source">Ramban</a><a href="RambanBereshit11-2" data-aht="source">Bereshit 11:2</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe Nachmanides</a></multilink>, |
<multilink><a href="SefornoBereshit11-4" data-aht="source">Seforno</a><a href="SefornoBereshit10-10" data-aht="source">Bereshit 10:10</a><a href="SefornoBereshit11-4" data-aht="source">Bereshit 11:4-6</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, | <multilink><a href="SefornoBereshit11-4" data-aht="source">Seforno</a><a href="SefornoBereshit10-10" data-aht="source">Bereshit 10:10</a><a href="SefornoBereshit11-4" data-aht="source">Bereshit 11:4-6</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, | ||
<multilink><a href="CassutoBereshit11-1" data-aht="source">U. Cassuto</a><a href="CassutoBereshit11-1" data-aht="source">Bereshit 11:1-9</a><a href="Umberto Cassuto" data-aht="parshan">About Prof. U. Cassuto</a></multilink>, | <multilink><a href="CassutoBereshit11-1" data-aht="source">U. Cassuto</a><a href="CassutoBereshit11-1" data-aht="source">Bereshit 11:1-9</a><a href="Umberto Cassuto" data-aht="parshan">About Prof. U. Cassuto</a></multilink>, | ||
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<multilink><a href="RadakBereshit11-1" data-aht="source">Radak</a><a href="RadakBereshit11-1" data-aht="source">Bereshit 11:1,5</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, | <multilink><a href="RadakBereshit11-1" data-aht="source">Radak</a><a href="RadakBereshit11-1" data-aht="source">Bereshit 11:1,5</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>, | ||
<multilink><a href="ChizkuniBereshit11-4" data-aht="source">Chizkuni</a><a href="ChizkuniBereshit11-4" data-aht="source">Bereshit 11:4</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, | <multilink><a href="ChizkuniBereshit11-4" data-aht="source">Chizkuni</a><a href="ChizkuniBereshit11-4" data-aht="source">Bereshit 11:4</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, | ||
− | <multilink><a href="RalbagBereshit11-2" data-aht="source">Ralbag</a><a href="RalbagBereshit11-2" data-aht="source">Bereshit 11:2-9</a><a href="R. Levi b. Gershon (Ralbag)" data-aht="parshan">About R. Levi b. Gershon</a></multilink> | + | <multilink><a href="RalbagBereshit11-2" data-aht="source">Ralbag</a><a href="RalbagBereshit11-2" data-aht="source">Bereshit 11:2-9</a><a href="R. Levi b. Gershon (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershon</a></multilink> |
</mekorot> | </mekorot> | ||
<point><b>Sin or error</b> – According to Josephus, the Northern French commentators, and Radak, the people consciously disobeyed Hashem's command to spread out in the land ("וּמִלְאוּ אֶת הָאָרֶץ"). Ibn Ezra, in contrast, says the people were simply unaware of Hashem's instructions, and Ralbag makes no mention of the Divine directive.<fn>The dispute between the commentators may hinge on when the tower was built and who was involved.</fn></point> | <point><b>Sin or error</b> – According to Josephus, the Northern French commentators, and Radak, the people consciously disobeyed Hashem's command to spread out in the land ("וּמִלְאוּ אֶת הָאָרֶץ"). Ibn Ezra, in contrast, says the people were simply unaware of Hashem's instructions, and Ralbag makes no mention of the Divine directive.<fn>The dispute between the commentators may hinge on when the tower was built and who was involved.</fn></point> |
Version as of 03:43, 1 January 2015
Deconstructing Migdal Bavel
Exegetical Approaches
Overview
Commentators present a spectrum of approaches to understanding what happened at Migdal Bavel and why the Torah opts to share the story with us. Many Midrashim (and some modern commentaries) interpret it as a tale of human rebellion against Hashem which is recounted in order to mock pagan beliefs and lay the backdrop for the selection of Avraham. Alternatively, several early medieval commentators view the narrative as simply a historical account of how the world was repopulated after the Flood and how God prevented man from committing the error of settling all in the same place. Finally, some later medieval and modern exegetes focus on the moral dangers inherent in centralized government or urban society, and they understand the text to be attempting to inculcate proper values.
A Polemic against Paganism
Migdal Bavel was built as a pagan shrine and as a direct challenge to God's authority. Hashem's foiling of the Babylonian aspirations and claims of superiority set the stage for His selection of Avraham and his descendants as his chosen nation.
![](http://media.alhatorah.org/1Bereshit/11/Ur%20Ziqqurat.jpg)
A History of the Resettlement of the World
When mankind attempted to settle together in one city, Hashem dispersed them in accordance with his plan that humans populate the entire world. The story thus comes to provide an account of how Noach's descendants ultimately spread out throughout the world.
Guidelines for a Moral Civilization
The building of the city was not a direct challenge to God or a violation of a specific commandment of His, but was rather undesirable because of the dangers of centralized power and urban civilization. The story thus comes to inculcate moral and political lessons and promote the healthier functioning of society. This position subdivides:
Insuring a Balance of Power
The story of Migdal Bavel is about the potential for abuse of power that uniformity and central control bring.
Curbing Material Pursuits
The story of Migdal Bavel is about man's chase after physical rather than spiritual rewards.