Nimrod/2

Nimrod

Exegetical Approaches

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Wicked

Nimrod was a wicked character who rebelled against Hashem and/or oppressed his fellow men.

Sources:PhiloQuestions and Answers on Genesis II:82On the Giants 65-66About Philo, JosephusAntiquities of the Jews 1:4:2-3About Josephus, Sifra VayikraBechukotai 2:2About the Sifra Vayikra, BavliEiruvin 53aPesachim 94a-94bChulin 89aAbout the Bavli, Bereshit Rabbah23:737:2-3About Bereshit Rabbah, Targum Pseudo-JonathanBereshit 10:8-11About Targum Pseudo-Jonathan, Targum YerushalmiBereshit 11:9About Targum Yerushalmi, Pirkei DeRabbi Eliezer24About Pirkei DeRabbi Eliezer, RashiBereshit 10:8-11About R. Shelomo Yitzchaki, R. Yosef Bekhor ShorBereshit 10:8-11About R. Yosef Bekhor Shor, RambanBereshit 10:8-11About R. Moshe b. Nachman, SefornoBereshit 10:8-11About R. Ovadyah Seforno,

Wicked to whom? While most of these sources focus on Nimrod's rebelliousness against Hashem,¹ R"Y Bekhor Shor and Ramban point to his oppressing of men, with the former highlighting his robbing of them and the latter suggesting that Nimrod introduced war and human domination to the world.  Seforno combines the two approaches, asserting that Nimrod looked to rule over the entire human species via a foreign god that all would worship.

Meaning of "נמרוד" – The Bavli explains that Nimrod's name comes from the word "מרד" hinting to his rebellious nature.²  Though the other sources are not as explicit, many make words-plays with the two words, and it is possible that the name played a part in their choice to read Nimrod's character negatively.

"הוּא הֵחֵל לִהְיוֹת גִּבֹּר בָּאָרֶץ"

• First "גִּבֹּר" after the flood – R"Y Bekhor Shor asserts that though there were violent men (גבורים) before Nimrod, they were all destroyed in the flood.  Nimrod was the first after the deluge to resume a life of brutality; thus the language of "הוּא הֵחֵל".
• First ruler ever – Ramban maintains that Nimrod was actually the first king.  Before him no one had ever fought wars or used their power to rule over others.
• Nimrod profaned – R. Simon in Bereshit Rabbah takes the word "הֵחֵל" out of its simple sense of "began" and suggests instead that it insinuates rebellion.  He presumably understands the word to be related to the root "חול", meaning secular or profane.

"גִבֹּר צַיִד"

• Hunter of animals - Philo opines that Nimrod's chosen profession is an indication of his character, for "he who lives among wild beasts wishes to live the life of a beast". According to Pirkei De Rabbi Eliezer, hunting is not inherently evil, but Nimrod's role as hunter³ is what led humans to fear him, allowing him to rule over them and sway them to rebel against Hashem.
• Hunter of Men - Bereshit Rabbah, Targum Yerushalmi, and Rashi posit that Nimrod "hunted" or trapped men with his words, distancing them from the ways of Hashem.⁴  R"Y Bekhor Shor posits that the description refers to Nimrod's thievery.⁵

"'לִפְנֵי ה‎‏"

• Against Hashem – Philo suggests that the phrase means "against Hashem" (rather than before Hashem).  Most of the other sources do not say so explicitly, but appear to read it in the same manner, as they too view Nimrod as rebelling against God.
• In Hashem's face – Sifra Vayikra (and Rashi similarly) claims that this language is used to show that someone is acting with full knowledge of Hashem and an intention to rebel against Him.⁶ R"Y Bekhor Shor elaborates that Nimrod's sins constituted an act of bold defiance of Hashem since he acted knowingly ignoring the fact that Hashem had just punished previous such sinners with the flood.
• Language of amplification – In contrast to the above, Ramban and Seforno do not read anything negative into the phrase.  According to Ramban the verse is saying that there were none on earth (before Hashem = in the world) comparable to him in might,⁷ while Seforno asserts that the word "Hashem" is an intensifier,⁸ and the text is simply stating that  Nimrod was a very mighty hunter.

Connection to Story of Tower of Bavel – Most of these commentators⁹ connect Nimrod to the building of the Tower, suggesting that he was the initiator of the rebellious endeavor.  Since he reigned in Bavel, in the land of Shinar, the association is easy to  make, and is probably a further motivation for reading Nimrod negatively.  Targum Pseudo-Jonathan, though, explicitly states that Nimrod did not play a part in the building; though Nimrod acted against Hashem, his rebelliousness did not go as far as the generation of the Tower..

"מִן הָאָרֶץ הַהִוא יָצָא אַשּׁוּר" – These sources disagree regarding who is the subject of the verb  "יָצָא" and thus regarding the import of this sentence:

• Assyria – Bereshit Rabbah, Rashi and Seforno all assert that Assyria left the land of Nimrod so as not to be a part of his plot to build the tower. For this he was rewarded, measure for measure, and built four cities.¹⁰
• Nimrod – R"Y Bekhor Shor and Ramban, in contrast, assert that it is Nimrod who left to Assyria,¹¹ extending his empire to the lands of Shem.¹² This is consistent with their understanding that Nimrod's wickedness lay in his oppression of and dominion over men, and not in his defiance of Hashem.  Targum Pseudo-Jonathon agrees that the verb refers to Nimrod, but assumes that it shows a positive rather than a negative aspect of his character.  Nimrod left to Assyria so as not to join with the people who built the Tower.

Why does the Torah elaborate about Nimrod? This position might assert that the verses provide background to the story of the Tower of Bavel, introducing the corrupt leader of the building. In addition, it serves to contrast the corrupt line of Cham (from which Nimrod came) with the more righteous line of Shem (from which Assyria descended).

Neutral

Nimrod is neither particularly wicked nor righteous.  The text focuses on his secular pursuits and accomplishments rather than on his religiosity or character.

Sources:RadakBereshit 10:8-12About R. David Kimchi, Maasei Hashem, Beur, ShadalBereshit 10:8-11About R. Shemuel David Luzzatto

"הוּא הֵחֵל לִהְיוֹת גִּבֹּר בָּאָרֶץ"

• First king –  Radak and Shadal assert that Nimrod was not the first strong person,¹³ but rather the first to show and use his power to conquer others and rule over them as king.¹⁴

• First engineer – R. Ashkenazi maintains that "גִּבֹּר" refers not  to someone who is mighty in strength but to someone who excels in wisdom. Nimrod was the first to learn how to construct strong buildings and cities.

"גִבֹּר צַיִד"

• Hunter – Radak and Shadal understand the phrase according to its simple sense, that Nimrod was a great hunter.  Shadal explains that, in that era, wild animals were a real threat to society, so those who killed them were honored for helping the weaker inhabitants.
• Warrior – According to R. Ashkenazi, the word "צַיִד" is related to the word "מצודה" and refers to the fortresses of battle.  Nimrod was wise in battle as well as building, knowing how to fortify his cities from enemy attacks.

"'לִפְנֵי ה‎‏" – All these commentators agree that the term comes to express how Nimrod was an extremely good "גִבֹּר צַיִד", but differ in the specifics of how they define the term.

• Intensifier – Radak (like Seforno above) asserts that when the name of Hashem is connected to an action or word, it serves to amplify it.¹⁵ 
• Throughout the world – Shadal follows Ramban above, suggesting that the phrase means that there was none like Nimrod in the entire world.
• Well-known – According to Maasei Hashem the term is used to refer to something that is well known.¹⁶  As support, he points to its usage by the Givonites, "וַיֹּקִיעֻם בָּהָר לִפְנֵי ה'".‏‎¹⁷‎

Meaning of "נמרוד" – Most of these sources do not read anything into Nimrod's name. Shadal, though, suggests that those people who were not under Nimrod's authority might have referred to him as a "מורד". He also brings the opinion of those  who say that the name comes from the root "נמר" (tiger); if so, this might be related to his hunting prowess.

"מִן הָאָרֶץ הַהִוא יָצָא אַשּׁוּר" – These sources divide regarding the subject of the sentence and what the verse says about Nimrod:

• Nimrod – R. Ashkenazi and Shadal both maintain that Nimrod is the one who left to Assyria.¹⁸  According to R. Ashkenazi the cities Nimrod built there testify to his knowledge of engineering, while according to Shadal they are an example of his conquests.
• Assyria – According to Radak the subject is Assyria, a competing power, who took over the lands of Nimrod, despite his might.

Connection to Story of Tower of Bavel – Most of these sources do not connect the two stories.  Shadal, though, points out that the Tower of Bavel is known even in his time by the name of Nimrod.  According to him, though, this was originally probably connected to his reigning  in the area and though the tower was a site of idolatry, Nimrod in his lifetime probably did not proclaim himself as a god against Hashem.

Why does the Torah elaborate about Nimrod? These sources offer several possibilities:

• Extraordinary – Radak asserts that Nimrod is singled out in the genealogy list due to his unique abilities.  According to Maasei Hashem, similarly, Nimrod might be highlighted because of his contributions to civilization.  This would be comparable to Lemekh's children, who introduced metallurgy, shepherding skills, and music, and are uniquely mentioned in Kayin's genealogy.
• Lesson regarding Hashem's dominion – Radak also posits that the story is brought to teach that the world belongs to Hashem and He can give it to whom He pleases.  Nimrod might have been a mighty warrior, but even his lands were conquered by another.
• Refute false beliefs – Shadal asserts that people believed Nimrod to be Belus, the first king of Bavel, who was later worshiped as a deity in the Tower of Bavel.  Since Belus was so well known, the Torah informs everyone that in reality Nimrod was not a god but a mighty hunter.

Righteous

Nimrod was a righteous individual who worshiped Hashem.

Sources:Ibn EzraBereshit 10:8-11Additional Commentary Bereshit 10About R. Avraham ibn Ezra

Meaning of "נמרוד" – Ibn Ezra asserts that unless the text gives an explanation for a name, one should not try to find the meaning behind it.  He is apparently reacting against those who claim that Nimrod is related to the word "מרד", thereby concluding that Nimrod was rebellious.

"הוּא הֵחֵל לִהְיוֹת גִּבֹּר בָּאָרֶץ" – Nimrod was the first to show human's might over animals.

"גִבֹּר צַיִד" – Ibn Ezra explains this phrase according to its simple sense; Nimrod was a great hunter.

"'לִפְנֵי ה‎‏" – According to Ibn Ezra, these words are to be understood literally.  After hunting animals, Nimrod would bring them "before Hashem" as sacrifices.

Connection to Story of Tower of Bavel – Ibn Ezra does not connect Nimrod to the story of the Tower of Bavel. As Ibn Ezra views the people's actions in building the Tower as mistaken, but not sinful, he is probably not motivated by any desire to defend Nimrod, but by his textual absence from the story. 

Why does the Torah elaborate about Nimrod? According to Ibn Ezra, Nimrod might be singled out due to his righteousness, just as Chanokh is listed with the extra description, "וַיִּתְהַלֵּךְ חֲנוֹךְ אֶת הָאֱלֹהִים".

¹ Many of these connect him to the building of the Tower of Bavel (see below) which they view as an attack on Hashem, while others simply state the fact of rebellion.  Bereshit Rabbah sets him up as an antagonist to Avraham, throwing Avraham into the fiery furnace for proclaiming monotheism.

² In contrast to the Bavli, Philo, in his Questions on Genesis, suggests that the name Nimrod means "Ethiopian" and alludes to the blackness of Nimrod's character. He is presumably associating Nimrod with his father, Kush, or Ethiopia. In his work, On Giants, Philo alternatively posits that the name means "deserter" and refers to one who has gone over to the enemy side.  It is not clear, though, where this definition comes from.

³ According to the midrash Nimrod did not even possess any extraordinary strength or skills as hunter.  Rather, he had inherited from Noach the cloak which Hashem had made for Adam and Chavvah and whenever he wore it the animals became subdued before him.  Pirkei deRabbi Eliezer later has Esav killing Nimrod for this cloak, allowing him, too, to be called an "אִישׁ יֹדֵעַ צַיִד".

⁴ See Bereshit Rabbah and Rashi's understanding of the similar phrase "אִישׁ יֹדֵעַ צַיִד" by Esav, which they also suggest refers to one who is deceitful and traps people with his words.

⁵ He combines this with the simple meaning of the term, a hunter of animals.

⁶ The Midrash compares the phrase to the similar language used to describe the sinners of Sedom "וְאַנְשֵׁי סְדֹם רָעִים וְחַטָּאִים לַי"י" (Bereshit 13:13).

⁷ Ramban compares the usage to the similar phrase in Bereshit 6:11, "וַתִּשָּׁחֵת הָאָרֶץ לִפְנֵי הָאֱלֹהִים" which he claims means that everyone on earth was corrupt.  See also RashbamBereshit 27:7About R. Shemuel b. Meir.

⁸ He compares it to Yonah 3:3, "וְנִינְוֵה הָיְתָה עִיר גְּדוֹלָה לֵאלֹהִים".

⁹ See Josephus, Bavli Chulin, Bereshit Rabbah, Pirkei deRabbi Eliezer, Rashi and Seforno.

¹⁰ These sources might be motivated to contrast the corrupt line of Cham, of whom Nimrod is a descendant, with the righteous line of Shem, of whom Assyria descended.

¹¹ Ramban points to the fact that Assyria is referred to as "אֶרֶץ נִמְרֹד" in Mikhah 5:5.

¹² Later in the Chapter we are told, "בְּנֵי שֵׁם עֵילָם וְאַשּׁוּר" suggesting that the land of Assyria was part of the Semite inheritance.

¹³ Radak points to the story of the "נפילים" as evidence that other mighty people had previously roamed the earth.

¹⁴ Cf. Ramban above who says the same but evaluates the action negatively.

¹⁵ He brings several examples as support, the phrase "עִיר גְּדוֹלָה לֵאלֹהִים"in Yonah 3:3, "כְּהַרְרֵי אֵל" in Tehillim 36, and "אֶרֶץ מַאְפֵּלְיָה" in Yirmeyahu 2.

¹⁶ He might be thinking along the lines of Ramban, that something which is "before Hashem" means that it is everywhere, hence, famous.

¹⁷ Here, too, the phrase does not seem to make sense, leading R. Ashkenazi to suggest that in both places it means that the act done was public and known to all.

¹⁸ Shadal notes that the verse seems to be missing the word "אל" (And he left to Assyria) but asserts that this is common in Biblical Hebrew as seen in Bemidbar 34:4, Yehoshua 15:4,11, Yehoshua 16:7, Iyyov 29:7 and other verses.