Nimrod/2

Nimrod

Exegetical Approaches

This topic has not yet undergone editorial review

Wicked

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, 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, 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.¹  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 suggesting 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 was not inherently evil, but Nimrod's role as hunter² is what led humans to fear him, allowing him to rule over them and sway them to rebel against Hashem.
• Hunter of Men - Targum Yerushalmi and Rashi posit that Nimrod "hunted" or trapped men with his words, distancing them from the ways of Hashem while R"Y Bekhor Shor suggests that it might refer to Nimrod's thievery.³

"'לִפְנֵי ה‎‏"

• In Hashem's face – Sifra Vayikra claims that this language is used to show that someone is acting with full knowledge of Hashem and an intention to rebel against Him.⁴ R"Y Bekhor Shorelaborates that 

מִן הָאָרֶץ הַהִוא יָצָא אַשּׁוּר

Connection to Story of Tower of Bavel

Why does the Torah share this?

Neutral

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

Righteous

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

¹ 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.  In his work, On Giants, he alternatively posits that it means "deserter" and refers to one who has gone over to the enemy side.  It is not clear, though, where either of these definitions comes from.

² 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.

³ He combines this with the simple meaning of the term, a hunter of animals.

⁴ 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).