Deconstructing Migdal Bavel/2/he

סיפור מגדל בבל

גישות פרשניות

סקירה

פרשנים מציגים מגוון רחב של גישות כדי להבין מה קרה במגדל בבל ומדוע התורה בוחרת לשתף את הסיפור איתנו. מדרשים רבים (וכמה פרשנויות מודרניות) מפרשים זאת כמעשיה של מרד אנושי נגד ה' המסופרת כדי ללעוג לאמונות פגאניות ולהוות רקע לבחירה באברהם. לחילופין, מספר פרשנים מימי הבניים המוקדמים מציגים את הסיפור כדוח היסטורי המתאר את אכלוס העולם מחדש לאחר המבול ואיך ה' מנע מהאנושות לבצע את הטעות וליישב את כולם במקום אחד בלבד. לבסוף, מספר פרשנים מאוחרים יותר מימי הביניים וכן פרשנים מודרניים מתמקדים בסכנות המוסריות הטמונות בריכוז השילטון או החברה העירונית, והם מבינים שהטקסט מנסה להטמיע ערכים נאותים.

פולמוס נגד הפגאניות

מגדל בבל נבנה כמקדש פגאני וכאתגר ישיר לסמכותו של ה'. סיכול ה' את שאיפות הבבליים ואת טענות העליונות שלהם היוו את הרקע לבחירתו באברהם ובצאצאיו להיות האומה הנבחרת שלו.

מקורות: תרגומיםתרגום ניאופיטי בראשית י״א:ד׳תרגום המיוחס ליונתן בראשית י״א:ד׳תרגום ירושלמי בראשית י״א:ד׳על תרגום ניאופיטיעל תרגום המיוחס ליונתןעל תרגום ירושלמי, בבלי סנהדריןבבלי סנהדרין ק״ט.אודות הבבלי, בראשית רבהל"ח: ו'-ט'אודות בראשית רבה, פרקי דר' אליעזרכ"דאודות פרקי דרבי אליעזר, רש"יבראשית י׳:ח׳-י״אבראשית י״א:א׳-ט׳אודות ר' שלמה יצחקי, רמב"ןבראשית י״א:ב'אודות ר' משה בן נחמן, ספורנובראשית י׳:י'בראשית י״א:ד׳-ו׳אודות ר' עובדיה ספורנו, קאסוטובראשית י״א:א׳-ט׳אודות פרופ' משה דוד קאסוטו, יהודה אליצור. מאמר בספר גבריהואודות פרופ' יהודה אליצור

מוטיבצית האנשים לבניית העיר/המגדל – התרגומים והמדרשים השונים מתמקדים במגדל כשורש הבעיה, מציגים אותו כפלטפורמה להערצת אלילות ועריכת קרב מול ה'. קאסוטו ואחרים מציינים שזה מתאים עם מה שאנחנו יודעים על זיקורטים במסופוטמיה,¹ מקדשים בצורת פירמידה מדורגת הבנויים מלבנים. מקדש כזה היה ממוקם בכל עיר, עם אחד מסיבי במיוחד בעיר העתיקה של בבל.²

מי השתתף בבנייה? רש"י, בעקבות חז"ל,³ מציין שהבונים היו צאצאיו של חם תחת מנהיגותו של נימרוד.⁴ עמדה זו עשויה להניח שהצאצאים של שם שהיו צדיקים יותר, לא היו מעורבים במרד נגד ה'.⁵

Hashem's reason for foiling the plans – Seforno explains that Hashem wanted to prevent the entire world from unanimously worshiping idolatry. By fragmenting mankind and creating dissension, such a situation was avoided. Alternatively, Hashem acted to counter the height of the Babylonian arrogance (cf. Yeshayahu 2:12-18, 14:12-14).

Message of the narrative – Cassuto views the Torah's account as a satire mocking pagan beliefs and hubris.⁶ Bavel, the Torah says, does not mean "Bab-ilu" (literally, "gateway of god" in Akkadian), but rather confusion and chaos ("שָׁם בָּלַל ה'‏").

Relationship to context – Prof. Yehuda Elitzur asserts that our story is the prelude to the Avraham narrative. In contrast to the Babylonian desire to make a name ("וְנַעֲשֶׂה לָּנוּ שֵׁם") for themselves and their idols in their city, Hashem promises in the very next chapter (12:1-3) to glorify Avraham's name ("וַאֲגַדְּלָה שְׁמֶךָ")‎⁷ and make him into a great nation in His chosen land.⁸

"וְרֹאשׁוֹ בַשָּׁמַיִם" – From the Targumim and Midrashim it appears that the people wanted to literally reach the firmament. Cassuto, however, asserts that this phrase merely parallels a Mesopotamian metaphor found in ziqqurat inscriptions used to describe a very tall structure.⁹

The concerns of "וְנַעֲשֶׂה לָּנוּ שֵׁם פֶּן נָפוּץ" – This approach encounters some difficulty in attempting to explain how these factors relate to the idol worship.¹⁰

"יָזְמוּ" – The root of this word might be either זמם which in Biblical Hebrew frequently carries a negative connotation of "to plot",¹¹ or יזם which does not appear elsewhere in Tanakh.¹²

Relationship between "וְזֶה הַחִלָּם לַעֲשׂוֹת" and "אֲשֶׁר יָזְמוּ לַעֲשׂוֹת" – Seforno explains that these are two stages of the same idolatrous process.

Does the punishment fit the crime? RanBereshit 11:1Derashot HaRan 1About R. Nissim Gerondi asks why dispersal would have been an adequate punishment for a society which had revolted against God.¹³

Time frame of the story – This approach would likely understand that the punishment was a miraculous process which happened very quickly.

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.

מקורות: JosephusAntiquities of the Jews 1:4:1-3About Josephus, RashbamBereshit 11:4About R. Shemuel b. Meir, Ibn EzraBereshit First Commentary 11:1Bereshit 11:3Shitah Acheret HaPeirush Bereshit 11:4,8About R. Avraham ibn Ezra, R. Yosef Bekhor ShorBereshit 11:4About R. Yosef Bekhor Shor, RadakBereshit 11:1,5About R. David Kimchi, ChizkuniBereshit 11:4About R. Chizkiyah b. Manoach, RalbagBereshit 11:2-9About R. Levi b. Gershom

Sin or error – According to Josephus, Rashbam, R"Y Bekhor Shor, 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.¹⁴

Who participated in the construction? From the words "כָל הָאָרֶץ" it would appear that all of mankind took part. Ibn Ezra states that Noach and his sons were present when the city and tower were being built, and Ralbag says that they even participated in the construction. This causes Ibn Ezra to reject the possibility that the planners of the city were foolish enough to attempt to ascend to the heavens.¹⁵ Radak, on the other hand, who asserts that the builders of the tower demonstrated an intentional disregard for Hashem's command, maintains that Noach, Shem, Yefet, and Ever were not part of the consensus, but were unable to exert a positive influence on the people.

Man's motivation for building the city / tower – According to this approach, the primary goal was for all to live in one city ("פֶּן נָפוּץ"), and the tower merely served as a clearly visible landmark which would prevent people from getting lost and not finding their way back to the city. Most of these commentators, though, do not explicitly address the question of why the people wanted to remain together in one city.¹⁶

Hashem's reason for foiling the plans – Most of these exegetes also do not provide an explanation of why Hashem preferred that mankind disperse throughout the land. Ralbag, though, offers the unique explanation that Hashem did not want the entire human race to risk being wiped out in the case of a natural disaster.¹⁷ According to him, the entire story of Migdal Bavel tells of Hashem's kindness in protecting mankind.¹⁸

Message of the narrative and relationship to context – The story of Migdal Bavel comes to complement the descriptions in the preceding chapter of Bereshit 10 of the branching out of the nations, with the same root נפץ (scatter) appearing in both chapters. While Chapter 10 merely noted how this developed on a human level, Chapter 11 explains how Hashem's hand guided the process.

"וְרֹאשׁוֹ בַשָּׁמַיִם" – Ibn Ezra says that this phrase is merely figurative language for a very tall structure. He points to a parallel usage in Devarim 1:28.

Time frame of the story – Ibn Ezra notes the possibility that the process of developing new languages which caused the diffusion of the people may have been a natural one which occurred over many generations.¹⁹

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.

מקורות: RanBereshit 11:1Derashot HaRan 1About R. Nissim Gerondi, Toledot YitzchakBereshit 11:7About R. Yitzchak Karo, NetzivBereshit 11:4,6About R. Naftali Tzvi Yehuda Berlin, R. D"Z HoffmannBereshit 11About R. D"Z Hoffmann

Man's motivation for building the city / tower – Ran and Netziv explain that the people did not imagine that everyone would live in one city, but rather wanted to create a single centralized government for the entire world with a powerful capital city. According to Ran, the tower was a monument ("וְנַעֲשֶׂה לָּנוּ שֵׁם") which attested to the consensus on this governing system,²⁰ while for Netziv it served as a watchtower for the region.

Concern of "פֶּן נָפוּץ" – Ran explains that this does not mean that there was an attempt to prevent the diffusion of the world's population, but rather that the people wanted to put a centralized ruler in place before they dispersed, as afterwards unanimity might no longer be possible.

Hashem's reason for foiling the plans – For Ran and R. D"Z Hoffmann, world unity per se was not inherently sinful and, in fact, it is a utopian ideal which will ultimately be realized in the Messianic era. However, until that time, Hashem preferred that there be a more diversified system of checks and balances between competing rulers to prevent a situation where a single ruler could harm the entire world. Ran²¹ adds that the survival of the Jewish nation throughout the ages has depended on being able to find safe harbor in one country after being expelled from another.²² Similarly, Netziv points to the dangers of a dictatorship which suppresses any dissent and enforces uniformity on pain of death.

Who were the leaders of the plan? According to Ran, the plan was being implemented by a group of idolaters headed by Nimrod,²³ and had they succeeded monotheism would have been banned.²⁴

Relationship to context – Ran explains that the decentralization of civilization and power was critical at this juncture, as otherwise the entire world would have been controlled by idolaters. Thus, if not for the events of Migdal Bavel, Avraham would have been unable to migrate from Ur to Israel and it would have been impossible for him to find a setting and ruling structure more tolerant of monotheism.

Relationship between "וְזֶה הַחִלָּם לַעֲשׂוֹת" and "אֲשֶׁר יָזְמוּ לַעֲשׂוֹת" – Ran derives from this verse that the problem was not in the initial stage of the unity itself, but rather in its potential future consequences.

Message of the narrative – The story contains eternal lessons which shed light on how civilization, in general, should be governed.

"וְרֹאשׁוֹ בַשָּׁמַיִם" – According to Ran, this is merely an expression for a very tall building.

Curbing Material Pursuits

The story of Migdal Bavel is about man's chase after physical rather than spiritual rewards.

מקורות: Akeidat YitzchakBereshit #14About R. Yitzchak Arama, AbarbanelBereshit 11:1About R. Yitzchak Abarbanel

Man's motivation for building the city / tower – For R. Yitzchak Arama and Abarbanel, the plan to build the city reflected a desire for an urban lifestyle with all of its accompanying pursuits of material culture.

Hashem's reason for foiling the plans – While the Akeidat Yitzchak's critique of urban civilization is more muted, Abarbanel levels more severe criticism against the corrupted value system and lifestyle of the tower builders. Abarbanel thereby links their sin to the one he similarly attributes to both Adam and Kayin – see Kayin's Sacrifice Rejected.

Does the punishment fit the crime? Abarbanel attempts to demonstrate that the dispersal of the tower builders parallels the punishments of expulsion and exile which Adam and Kayin received for their similar sins. However, it is unclear if the punishment had a constructive effect on the situation.

Who participated in the construction? According to Abarbanel, the leaders were Cham and his offspring, who had inherited the traits of Kayin and his descendants.

¹ פירוש המונח האכדי הוא "להתרומם גבוה".

² בניגוד לפרשנים האירופים של ימי הביניים המאוחרים יותר, חכמי הרבנים של התקופה התלמודית היו קרובים יותר הן מבחינה גיאוגרפית והן מבחינה כרונולוגית למקדשים הבבליים והיו מודעים לקיומם. דבר זה ברור מן מתיאורם של עדי הראייה בבבלי סנהדריןSanhedrin 109aAbout the Bavli ובבראשית רבה38:6-9About Bereshit Rabbah.

³ ראו בבלי עירובין נ"ג., חולין פט., בראשית רבה ל"ח:ח', ובצורה הרבה יותר נרחבת בפרקי דרבי אליעזר.

⁴ אפילו מקורות קודמים למעורבותו של נמרוד נמצאים בכתבי פילון ויוספוס. הבסיס הטקסטואלי למסורת זו טמון בהקבלה הלשונית בין תיאור נמרוד בבראשית י':ח'-י' ("הֵחֵל", "עַל כֵּן", "בָּבֶל", "שִׁנְעָר", "וַיִּבֶן", "הָעִיר הַגְּדֹלָה") לבין הסיפור של המגדל בבראשית י"א:א'-ט' ("הַחִלָּם", "עַל כֵּן", "בָּבֶל", "שִׁנְעָר", "נִבְנֶה", "עִיר וּמִגדָּל"). מסורת מנוגדת לפיה נמרוד לא רוצה להשתתף בבניית המגדל מובאת בתרגום המיוחס ליונתן בבראשית י"א:י'. עבור מגוון רחב יותר של דעות לגבי אופיו של נמרוד, ראה נימרוד.

⁵ ראו את ההערה למעלה למקורות בנוגע להתנגדותו של אברהם לבנייה. השוו לאבן עזרא, רלב"ג ואברבנאל למטה המניחים שנח ושם (ויתכן אפילו אברהם) השתתפו בבניית העיר, ולפיכך לא יתכן שהייתה מעורבת אלילות בבנייה.

⁶ This is consistent with his explanations of many other Biblical stories and details. See Parshanut of U. Cassuto.

⁷ Avraham, in turn, calls in the name of God, rather than striving to make a name for himself (noted by Mickey Hochstein).

⁸ Cf. Bereshit Rabbah which speaks of the tower builders' antipathy toward both Avraham and Hashem, and see also Pirkei DeRabbi Eliezer who describes Avraham cursing the builders for their evil actions.

⁹ According to Mesopotamian beliefs, the tops of the ziqqurats were where the gods communed with the priests who served them. Thus, the top of the ziqqurat was viewed as the point where heaven and earth met.

¹⁰ The Bavli and Bereshit Rabbah understand the word "שֵׁם" to refer to idolatry.

¹¹ See, however, Mishlei 31:16 and Iyyov 42:2.

¹² In Modern Hebrew, יזם has a neutral connotation of "to initiate".

¹³ The Midrashim grapple with this question and attempt to provide various answers.

¹⁴ The dispute between the commentators may hinge on when the tower was built and who was involved.

¹⁵ Similarly, this would argue against the possibility that the sin of idolatry was involved. Cf. Rashi and others above who maintain that the participants in the Migdal Bavel story were only Nimrod and the descendants of Cham.

¹⁶ Chizkuni suggests that they felt they would be better able to defend against their enemies from afar if they all remained together. However, it is not clear who the enemies would be if they were all living in one place.

¹⁷ One could argue that Hashem could prevent such a disaster just as easily as He could cause the people to be dispersed, but Ralbag is consistent with his general position that Hashem prefers to work through more natural means. See also Abarbanel's critique of Ralbag's explanation.

¹⁸ As noted above, Ralbag makes no mention of the obligation to spread out in the land, and thus it is likely that he (like Ibn Ezra) did not view the people's action as a sin.

¹⁹ Ralbag also seems to view it as a natural process rather than as a miracle which took place overnight.

²⁰ Ran suggests that this is parallel to other edifices erected with the signing of a treaty, such as by Yaakov and Lavan in Bereshit 31:52. Cf. the monument of the two and a half tribes in Yehoshua 22.

²¹ The Toledot Yitzchak explains similarly.

²² Cf. Ralbag's theory above which is also concerned with placing all of one's eggs in one basket. However, while Ralbag is focused on the accompanying physical risks, the Ran speaks of spiritual and moral dangers.

²³ See above for the textual roots and earlier sources for the linkage to Nimrod. Abarbanel, though, critiques Ran, noting that the verses in our story do not speak of Nimrod or any other king.

²⁴ Ran thereby links this approach with the Midrashic position that the generation of Migdal Bavel was guilty of idolatry.