Difference between revisions of "Divine Plurals/2"
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<li>Abarbanel, though, claims that after the people sinned by building the tower,<fn>Not all commentators agree that the people who built the tower sinned, nor that the dispersal was a punishment.  For elaboration regarding Abarbanel and others' approaches to the issue, see <a href="Deconstructing Migdal Bavel" data-aht="page">Deconstructing Migdal Bavel.</a></fn> Hashem decided to remove His providence from the nations and give them into the hands of ministering angels instead.  It is this that Hashem tells the angels when He says, "let us go down".</li> | <li>Abarbanel, though, claims that after the people sinned by building the tower,<fn>Not all commentators agree that the people who built the tower sinned, nor that the dispersal was a punishment.  For elaboration regarding Abarbanel and others' approaches to the issue, see <a href="Deconstructing Migdal Bavel" data-aht="page">Deconstructing Migdal Bavel.</a></fn> Hashem decided to remove His providence from the nations and give them into the hands of ministering angels instead.  It is this that Hashem tells the angels when He says, "let us go down".</li> | ||
</ul></point> | </ul></point> | ||
| − | <point><b>"כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע"</b> – Targum Pseudo Jonathan and Ibn Ezra maintain that here, too, Hashem is speaking with the angels.  | + | <point><b>"כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע"</b> – Targum Pseudo Jonathan and Ibn Ezra maintain that here, too, Hashem is speaking with the angels.<fn><p>The Targum, though, obviates the problem in another way as well, by understanding the word "מִמֶּנּוּ" to mean "from him" and not "from us". To do so, the Targum must play with the syntax of the verse, setting a pause after the words, "הֵן הָאָדָם הָיָה כְּאַחַד" and attaching the word "מִמֶּנּוּ" to the next phrase, "לָדַעַת טוֹב וָרָע".  Accordingly, Hashem is saying that man is like Him, "כְּאַחַד", unique on Earth as Hashem is unique in heaven.  From him will emerge generations of people who know good and bad.</p></fn>  Radak's words are somewhat ambiguous but might suggest that Hashem was simply including the angels in his speech, but not actively speaking with them.<fn>As both Ibn Ezra and Radak understand the knowledge granted by "Tree of Knowledge"  to pertain to sexual desire, saying that angels share this trait is somewhat difficult, but not any more problematic than attributing sexual desire to Hashem.</fn> </point> |
<point><b>Why work with angels?</b><ul> | <point><b>Why work with angels?</b><ul> | ||
| − | <li><b>Moral lesson</b> – According to Bereshit Rabbah and Rashi, Hashem consults with the angels, not because He needs their advice,<fn>See Radak as well: "כבר פרשנו מלת הבה ואינו אלא על דרך משל, כי אין היוצר נועץ עם הנוצר". | + | <li><b>Moral lesson</b> – According to Bereshit Rabbah and Rashi, Hashem consults with the angels, not because He needs their advice,<fn>See Radak as well: "כבר פרשנו מלת הבה ואינו אלא על דרך משל, כי אין היוצר נועץ עם הנוצר".</fn> but to teach a lesson in humility to humans.  If even Hashem asks permission of those lesser than Him before acting, all the more so should mankind.<fn>It is not clear, though, why it is only in these verses where we are told of Hashem's consultations.</fn></li> |
<li><b>Divine duties</b> – Others might more simply suggest that Hashem often has intermediaries fulfill His will, and the cases discussed here are not particularly exceptional except for the fact that the Torah shares the heavenly discussion with the reader.</li> | <li><b>Divine duties</b> – Others might more simply suggest that Hashem often has intermediaries fulfill His will, and the cases discussed here are not particularly exceptional except for the fact that the Torah shares the heavenly discussion with the reader.</li> | ||
<li><b>Dirty work</b> – According to Philo, Hashem had the angels participate in creating man, so that all the errors and wickedness of mankind could be attributed to these subordinate powers and not to Hashem.<fn>He does not address their necessity by the dispersal of the generation of the Tower of Bavel.</fn></li> | <li><b>Dirty work</b> – According to Philo, Hashem had the angels participate in creating man, so that all the errors and wickedness of mankind could be attributed to these subordinate powers and not to Hashem.<fn>He does not address their necessity by the dispersal of the generation of the Tower of Bavel.</fn></li> | ||
Version as of 06:58, 5 August 2015
Divine Plurals
Exegetical Approaches
Partnership with Others
The plural form is used because Hashem was including the angels in His speech.
Sources:Philo,1 Bereshit Rabbah, Targum Pseudo-Jonathan, Rashi, Rashbam, Ibn Ezra, Radak, Abarbanel #2, Seforno
"נַעֲשֶׂה אָדָם" – What did the angels do?
- Consult – According to Rashi, following Bereshit Rabbah, Hashem simply consulted with the angels regarding man's creation, but they did not actually do anything. As evidence, he points to the verseוַיִּבְרָא אֱלֹהִים אֶת הָאָדָם" ,", which presents Hashem as the singular subject of the verb "ברא" and makes no mention of other beings.
- Create – Philo, Ibn Ezra, Abarbanel and Seforno, in contrast, suggest that the angels played an active role in creating man. Abarbanel asserts that just as Hashem had the land actively draw forth vegetation since the two were naturally similar, he had angels abet him in creating mankind, who are naturally similar in having an intellect.
"הָבָה נֵרְדָה וְנָבְלָה" – What did the angels do?
- Most of these commentators suffice by saying that Hashem spoke with the angels, but do not elaborate as to whether they actively helped in dispersing the nations.
- Abarbanel, though, claims that after the people sinned by building the tower,2 Hashem decided to remove His providence from the nations and give them into the hands of ministering angels instead. It is this that Hashem tells the angels when He says, "let us go down".
"כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע" – Targum Pseudo Jonathan and Ibn Ezra maintain that here, too, Hashem is speaking with the angels.3 Radak's words are somewhat ambiguous but might suggest that Hashem was simply including the angels in his speech, but not actively speaking with them.4
Why work with angels?
- Moral lesson – According to Bereshit Rabbah and Rashi, Hashem consults with the angels, not because He needs their advice,5 but to teach a lesson in humility to humans. If even Hashem asks permission of those lesser than Him before acting, all the more so should mankind.6
- Divine duties – Others might more simply suggest that Hashem often has intermediaries fulfill His will, and the cases discussed here are not particularly exceptional except for the fact that the Torah shares the heavenly discussion with the reader.
- Dirty work – According to Philo, Hashem had the angels participate in creating man, so that all the errors and wickedness of mankind could be attributed to these subordinate powers and not to Hashem.7
"בְּצַלְמֵנוּ כִּדְמוּתֵנוּ" – One of the motivations of this position is the discomfort with suggesting that Hashem is referring to His own form in these words, for that could suggest an anthropomorphic God. Having the angels partner with Hashem allows one to explain that it is their form to which humans are similar.8 Many of these commentators, nonetheless, attempt to understand the terms in non physical ways, suggesting that they refer to the spirit or intellect.9
Belief in angels
Hashem Acting Alone
Utilized Earthly Elements
Why specifically in these verses?
Rhetorical Flourish
Sources:R. Saadia Gaon, Lekach Tov, R"Y Bekhor Shor #1, Ibn Kaspi, Shadal, R. S"R Hirsch, R. D"Z Hoffmann, Cassuto
