Greatness - Among Us or Above Us
INTRODUCTION TO PARASHAT
HASHAVUA
PARASHAT
NOACH
GREATNESS
AMONG US OR ABOVE US
By Rabbi Yaakov
Beasley
Like the diluvian waters themselves,
the memory of the events that led up to the Great Flood slowly receded from
mankinds memory. Instead, the
descendants of Noach began the slow process of repopulating their devastated
world, as chapter 10 informs us:
1 Now these are the generations of the
sons of Noach: Shem, Cham, and Yaphet; and unto them sons were born after the
flood. 2 The sons of Yaphet: Gomer, and Magog, and Madai,
and Yavan, and Tuval, and Meshech, and Tiras. 3 And the
sons of Gomer: Ashkenaz, and Riphat, and Togarmah. 4 And
the sons of Yavan: Elishah, and Tarshish, Kittim, and Dodanim. 5 Of these were the isles of the nations divided in their
lands, every one after his tongue, after their families, in their nations. 6 And the sons of Cham: Cush, and Mitzrayim, and Put, and
Canaan. 7 And the sons of Cush: Seba, and Chavilah, and
Sabtah, and Raamah, and Sabteca; and the sons of Raamah: Sheba and Dedan.
(Bereishit 10:1-7)
Rather unobtrusively, the Torah
continues with the mention of one significant individual before continuing with
the genealogies:
Cush fathered Nimrod. He began to be
the first man of might on earth. He was a mighty hunter before Hashem;
hence the saying, Like Nimrod, a mighty hunter before Hashem. And the beginning of his kingdom was
Bavel, Erekh, Akkad and Khalneh in the land of Shinar. From that land emerged Ashur, who built
Nineveh and Rechovot-Ir and Kalach.
Resen was between Nineveh and Kalach - this was the great city.
(Bereishit 10:8-12)
What does the phrase "before
Hashem" mean? Ibn Ezra, the
early Spanish commentator, translates this phrase as meaning "in the presence of
God:
Do not pay too much attention to a
name [the Hebrew root of the word Nimrod is mered rebellion] if its
meaning is not expressly pointed out in the biblical text. Nimrod was the first to show mankind's
might over the animals for he was a mighty hunter. The phrase before Hashem tells
us that Nimrod would build altars to God and sacrifice the animals that he
caught to God. This is the
straightforward reading of the text (derekh ha-peshat); however, the
midrash chooses a different reading.
We sense that the Ibn Ezra is
wrestling with a pre-existing interpretation prevalent among the people, as he
explicitly addresses his commentary to those who would understand the Torahs
text through the prism of the rabbinic tradition, overriding the texts simple
meaning in the process. Who is the
midrashic Nimrod that the Ibn Ezra rails against? He is one of the most frightening
characters in history a true epitome of evil. According to the midrashic tradition,
Nimrod organized the Tower of Bavel with the explicit aim of confronting and
overthrowing Hashems dominion. The
king who attempted to silence humanitys first self-made believer, Avraham, by
throwing him into the heat of an enormous furnace was, once again, Nimrod. Only the appearance of a later, greater,
even more dangerous foe will silence Nimrods arrogant rule - the other hunter
in the Torah - Esav (25:28).
According to the midrash, Esav stalked and killed Nimrod on the
day of Avrahams death, and in the process acquired from him his magical hunting
camouflage the same cloak that he wore to honor his father.[1]
Accordingly, the midrash
portrays Nimrod as a violent man.
Unlike the Ibn Ezra, the midrash interprets Nimrods name,
although an explanation is not explicit in the text. The name Nimrod from the
Hebrew M.R.D. (mered), rebellion - personifies his life's
mission. Since Nimrod was an
all-powerful tyrant, the only one he could rebel against was Hashem. Nimrod the
rebel rebels against the only power that can possibly oppose him; he wages a war
against Hashem, making Hashem his enemy.
This is how Rashi understands our verses:
A MIGHTY HUNTER - He would snare
peoples minds with his powerful rhetoric, influencing them to rebel against
God.
BEFORE HASHEM - lit., in the face of
God - He wanted to anger God in a direct confrontation. From here we derive the saying LIKE
NIMROD A MIGHTY HUNTER BEFORE HASHEM - whenever we see an evil arrogant person
who knows of God but freely and brazenly chooses to reject His authority, we
describe him as Nimrod-like - a mighty inciter in direct confrontation with
Hashem.
Based on this interpretation, Rashi
states that the episode described in the next chapter (chapter 11) - the Tower
of Bavel - was Nimrod's magnum opus and the culmination of his lifes
efforts. When we read the story, we
are struck by the vague manner in which the Torah describes the events that
occurred, revealing almost no details.
A strongly unified society decides to harness their advanced technology
to build a colossal tower, under the battle cry of "Let us make for ourselves a
name" (11:4). Was this a sinful
act? The commentators are divided.
Many suggest that the very idea of building a tower "with its top in the
heavens" is not a primitive desire to reach God, but reflects instead a
deliberate expression of mankinds supremacy. The person who sits at the towers apex
looks down at the ant-like people scurrying at its base. Those lowly individuals on the ground
view him among the clouds, as if he were in the heavens.
Whatever humanitys motivations in
building the tower, however, Hashem once again chose to intervene in
world events, this time dividing human society itself before a potentially
greater evil could occur.
What led Rashi to connect the story of
the Tower of Bavel with Nimrod? One
of the few and vital details that the Torah reveals in this episode is its
geographical location. The story
occurs in Shinar (11:2), the very Shinar where Nimrod began his
rule. At the storys
conclusion, the place is also called Bavel (11:9) - once again, the place of
Nimrod's beginnings. Therefore,
suggests Rashi, if Nimrod is indeed behind this enterprise, then it is Nimrod
who is attempting to place himself at the towers peak replacing
Hashem.
When we examine the Ramban, we note
that he rejects both of the approaches presented by Rashi and Ibn Ezra. Because of the Rambans more
conservative outlook regarding the midrashic tradition, he rejects the Ibn Ezra
outright. "How can he be correct!?
He has transformed the rasha into a tzaddik! Our sages know from the earliest
tradition that Nimrod was evil."
However, the Ramban rejects Rashis interpretation as well. It could not be that Nimrods sin was
his opposition to Hashem.
The Torahs text indicates that Nimrod began something new - he began
yet people had opposed God previously, to the extent that Hashem was
compelled to wipe out humanity in a devastating flood. Instead, the Ramban makes another
suggestion, one followed by later commentators:
In my opinion, he was the first to
begin ruling over others through sheer might and brute force. He was the first tyrant. Up until this point, there had been no
wars and no king ruled, until Nimrod used his strength to become king over
Bavel. He then set out on a
conquest of Ashur and expanded his empire, building fortified cities in his
might and power.
This idea is echoed in the Radaks
commentary:
He began to show his might, to conquer
one or more nations, becoming king over them. For until he rose, no man aspired to
rule over a people. This is the
force of the words in the land (v.8).
The text records the boundaries of his kingdom and the cities he
conquered because there was no king until he rose; each nation simply had its
own judges and leaders.
In that case, Nimrods sin, his
failing, was his desire to become humanitys first conqueror. For the first time, a human being
aspired to achieve dominion and control over others. Every group of people had their leaders;
without them, anarchy would ensue.
However, no one sought leadership for the purpose of dominance, of
achieving supremacy over others, until this point.
The democratic impulse behind this
interpretation finds full expression in the comments of the
Abarbanel:
What the Torah wishes to convey in
this section is that at this time, all people were considered equivalent in
stature, indeed, equal members of humanity. This Nimrod appeared suddenly and began
to overcome and conquers others of his generation, as it states, He began to be
the first man of might on earth.
Similarly, it writes that, He was a mighty hunter before
Hashem. The rabbinic
interpretation is well-known
I wish to suggest that Nimrod hunted people, not
animals [and that was his greatness].
He accomplished this in two ways:
First, by demonstrating his mastery over the animals, people who had
previously feared the bears and lions began to fear his prowess and strength
Second, through the building of great and powerful cities and fortresses, all
the better with which to conquer and subjugate others
In other places in his commentary, the
Abrabanel decries the tendency of people to aspire to create hierarchical
systems of government that deny and suppress the fundamental equality of all
humanity (see his commentary in Devarim 17 on the appointment of a king).
It is therefore appropriate that he sees here the first fundamental betrayal of
the Torahs message.
Why does the Torah choose to interrupt
the listing of the genealogies with this character of Nimrod? In his book From Noah to Abraham,
Professor Umberto Cassutto (1883-1951; Italian Bible scholar who taught at
Hebrew University) argues that the purpose of chapter 10 is not simply to teach
us genealogy. What moral purpose
would that serve? Instead, suggests
Cassutto, the chapter wishes to contrast Nimrods behavior with the rest of
humanity after the great upheaval:
The new race of mankind that emerged
after the Flood was a unity... It
sprang wholly from one couple and all the peoples were brothers to each
other. This outlook serves as the
foundation for the prophetic latter day messages that "no nation shall lift up
sword against nation and neither learn the arts of war any
more."
Chapter 10 described a world of
seventy nations - "These are the groupings of Noach's descendants, according to
their origins, by their nations; and from these the nations branched out over
the entire earth after the Flood" (10:32) living in harmony and growing in all
its diversity of language and geographical location. Nimrods regime, wherein
one man raises himself above others to establish an ever-expanding kingdom, is
the antithesis of such a world.
Nimrod may cloak himself as
promoting peace and harmony among the people, but this is deception, belied by
his use of force to subjugate cities, peoples, and nations. Against the backdrop of an ancient world
that lived by a strict feudal caste system that divided people by birth,[2]
the Torah proudly and defiantly declares that all man were created in the Divine
image, and therefore were equal to each other. Nimrod tried to become a ruler of men,
and in doing so, attempted to replace Hashem. Men are not supposed to
live in servitude to a man, but rather to serve God alone (see Vayikra
25:55 and Rashi there). No human
being may view himself as worthy enough to lord over others. This is our sections fundamental
message.
[1] There are several sources for these
midrashim. Nimrod and the
[2] Ancient Sumerian society recognized three kinds of people - the amelu at the top rung, consisting of government officials, professional soldiers, and priests; the mushkinu, the middle class of Sumerian society, comprised of shopkeepers, farmers, merchants, and laborers; and the slaves at the bottom.
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