ספר בראשית - פרשת נח - יא:א-לב - שביעי

The verse says, “And the whole earth was of one language and unified words.” This means that everyone in the world spoke the same language, which Rashi will explain as Lashon Kodesh. The phrase "unified words" is discussed at length in Rashi, with several interpretations. The first is that they had a unified plan, all coming together with one purpose. Another interpretation is that their unity was directed against the only One in the world—Hashem, who is the true existence. A third interpretation is that "unified words" refers to sharp words, or possibly a different girsa, "sharp words," meaning they spoke in a way that was pointed or challenging. The verse sets the stage for the story of the Tower of Bavel, where all the people were united in language and purpose.

Rashi explains that "one language" means they all spoke Lashon Kodesh, the holy tongue. At this point in history, everyone communicated in the same language, which was the original language of creation.

Rashi brings several explanations for the phrase "unified words." The first is that they came together with a unified plan or advice—they all agreed on one course of action. They said, "It is not for Him alone to choose the upper realms; let us ascend to the heavens and wage war with Him." This means they wanted to challenge Hashem's authority. Another explanation is that "unified words" refers to their opposition to the "only One of the world," meaning Hashem, who is the only true existence. A third interpretation is that "unified words" means they spoke sharp words, as in the girsa "devarim chadim"—sharp words. Rashi also brings a midrash that they said, "Once every 1,656 years, the sky bends or collapses, just as it did in the days of the flood. Let us make supports for it so it will not fall again." According to this, their plan was to build something to support the heavens. Rashi notes that if we read it as "unified words," it's a bit difficult to understand, but if it's "sharp words," it fits the idea that they were challenging Hashem. The first explanation is that they had a unified plan; the second, that they were opposing Hashem; and the third, that they were worried about the sky collapsing and wanted to build supports. Each interpretation gives a different perspective on what "unified words" means in this context.

The verse says, "And it was, as they journeyed from the east, they found a valley in the land of Shinar and settled there." This refers to the multitude of people after the flood, all of whom spoke Lashon Kodesh. Rashi explains that they were originally settled in the east, as it says earlier in Perek Yud, Pasuk Lamed: "And their dwelling was... the mountain of the east." They left that place to find a location that could hold them all, and the only place they found was Shinar. Rashi points out that the verse he quotes about the mountain to the east refers to the children of Shem, while the children of Cham, including Nimrod, lived elsewhere. The main group here seems to be the descendants of Cham, but the verse just says that everyone journeyed from the east and settled in Shinar. This was the place that could contain them all, and it is identified as Bavel, where Nimrod ruled. The reason they needed to make bricks, as will be explained, is because there were no stones in this valley.

Rashi explains on the words "as they journeyed from the east" that they had been settled there, as it says earlier, "And their dwelling was... the mountain of the east." They left that place to seek a location that could hold them all, and the only place they found was Shinar. This shows that their move was motivated by the need for a place large enough to accommodate everyone.

The verse says, "And they said, each man to his friend, 'Come, let us make bricks and burn them in fire.' And the brick was for them as stone, and the clay was for them as mortar." This means that the people decided to make bricks because there were no stones in the valley of Shinar (Bavel). They burned the bricks in a kiln to harden them, using them in place of stones, and used clay as mortar to hold the bricks together. The phrase "each man to his friend" means that the nations spoke to each other, encouraging one another to join in the work. Rashi will explain further that these were the descendants of Cham, such as Mitzrayim, Cush, and Put, who were involved in this project. The process was to make bricks, burn them, and use clay to plaster the walls, since stones were not available in the valley.

Rashi explains that the phrase "each man to his friend" means one nation to another—Mitzrayim to Cush, Cush to Put, and Put to Canaan. This shows that the different nations, descendants of Cham, encouraged each other to participate in the building project. Rashi also notes that the word "hava" (come) is a language of preparation, meaning "prepare yourselves" for the work. Whenever the Torah uses "hava", it means to get ready and join in the effort. The nations were thus united in their plan to make bricks and build together, each encouraging the other.

The word Hava means 'prepare yourselves.' Every time the Torah uses the word Hava, it is a language of preparation or invitation. It means to get ready, to join together for work, for a plan, or for a discussion. Rashi explains that Hava is an expression of readiness, where people prepare themselves and join together for a task or for advice or for carrying something. In the context of the verse, it means 'let's get ready' or 'let's prepare ourselves' for the work ahead.

The word Leveinim (bricks) is used because there were no stones in Bavel, since it was a valley. Rashi explains that in Bavel, which is the valley of Shinur, there are no stones available, so they had to make bricks instead of using stones for building.

The phrase Venisrefa leSrefa means 'let us burn them in fire.' This is the way bricks are made: they are called tiyulesh in the foreign language (meaning 'roof tiles' or 'bricks'), and they are burned in a kiln or oven to harden them. This is how they would make the bricks for building, by firing them in a furnace.

The word Lecheimar means 'for mortar.' They used the clay as mortar to plaster the walls. So, the bricks were made and the clay was used to hold the bricks together as mortar or plaster for the construction.

The verse says: 'Let us build for ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves, lest we be scattered over the face of the whole earth.' The people wanted to build a city and a tower reaching the heavens, and to make a name for themselves, so that they would not be scattered across the earth. The Rebbe, in Likkutei Sichos, discusses what exactly the sin was here. According to Rashi, there are different explanations: some say they wanted to challenge Hashem, others say they thought the sky might collapse and wanted to support it, which doesn't seem like such a big sin. The Rebbe explains that the main issue was that their only goal was Na'aseh lanu shem—to make a name for themselves. When the only purpose of a society is to make a name, without higher goals or values, it leads to negative outcomes. The verse itself does not specify the sin, but based on Rashi's earlier commentary, their intent was problematic. Rashi also explains that Pen nafutz al pnei kol ha'aretz means they were afraid of being scattered, so they wanted to build this city and tower to prevent that from happening, possibly to protect themselves from Hashem bringing a plague or dispersing them.

Rashi explains on the words Pen nafutz—'lest we be scattered'—that their intention was that Hashem should not bring upon them any plague or punishment that would scatter them from that place. They wanted to ensure that nothing would happen to disperse them from where they were gathered.

The verse says: 'And Hashem descended to see the city and the tower that the sons of man had built.' The Torah says Hashem 'descended' to see, but obviously Hashem does not need to descend to see anything. This is written to teach judges that they should not find a defendant guilty until they see and understand the situation clearly. Hashem is teaching us that one must look into a matter thoroughly before passing judgment. This is brought in the Midrash Rabbah and Midrash Tanchuma.

Rashi explains on the words Vayeired Hashem liros—'Hashem descended to see'—that Hashem did not actually need to descend to see. Rather, this is written to teach judges that they should not convict a defendant until they have seen and understood the matter themselves. This is brought in Midrash Rabbah and Midrash Tanchuma (section 18).

"Bnei HaAdam" — the sons of man — the verse emphasizes that these were the sons of Adam, not the sons of donkeys or camels. Why does it say 'the sons of man'? To teach that these were the descendants of Adam HaRishon, who himself denied the goodness that was given to him, as it says, "HaIsha Asher Nasata Imadi" — "the woman whom You gave to be with me" (Bereishis 3:12). Adam blamed Hashem for giving him Chava. Similarly, these people denied the goodness that Hashem bestowed upon them, rebelling against the One who had done good for them and saved them from the flood. They were ungrateful, just as Adam HaRishon was ungrateful for the good he received. The verse is highlighting that this trait of denying the good and rebelling against Hashem is a recurring theme from Adam HaRishon through the generation of the Tower of Bavel.

The verse says, "Hen Am Echad VeSafa Achas LeKulam VeZeh Hichilam La'asos VeAta Lo Yibatzer Meihem Kol Asher Yazmu La'asos" — "Behold, they are one people and one language for all of them, and this is what they have begun to do, and now nothing will be withheld from them that they plan to do." Hashem is pointing out that the unity of the people and their shared language is what enabled them to begin this project. Because they are united, whatever they plot will not be prevented from them. The fact that they are all together, one nation and one tongue, is the cause for their ability to accomplish whatever they set out to do. Even though there were different nations, as Rashi says earlier, the fact that they all spoke Lashon Kodesh and were united as one people gave them this power. This is what gave them the impetus to start building the city and the tower.

Rashi explains on the words "Hen Am Echad VeSafa Achas" — "Behold, they are one people and one language" — that all this goodness is with them: they are one nation, they all speak one language, and with all this, this is what they have begun to do. In other words, despite having all these positive qualities — unity and a common language — they used it for the wrong purpose, to rebel against Hashem. The fact that they are united and have one language is itself a great advantage, but they misused it for this negative purpose.

Rashi explains the word "Hichilam" — "this is what they have begun to do" — as being like "amram" (their saying), "asosam" (their doing): it means they have started to do this. The word "Hichilam" means "they began" — this is the beginning of their actions, the start of their project to build the city and the tower.

"Lo Yibatzer Meihem... La'asos" — "Nothing will be withheld from them to do" — is said as a question, with wonder. The word "Yibatzer" means to prevent, as the Targum translates it. A similar usage is found in Tehillim 76:13: "Yivtzor Ruach Negidim" — "He restrains the spirit of princes." Here, Hashem is saying that because of their unity, nothing will be withheld from them — whatever they plot, they will be able to accomplish, unless something is done to stop them.

"Hava Nerdah VeNavla Sham Sefasam Asher Lo Yishme'u Ish Sefas Re'ehu" — "Come, let us go down and confuse their language so that one will not understand the language of his friend." Hashem is speaking in the plural, similar to "Na'aseh Adam" — "Let us make man" — consulting with His Beis Din, His heavenly court. The plan is to descend and mix up their language so that they will not be able to understand one another, thus preventing them from continuing their project. This is measure for measure: just as they said, "Hava Nivneh" — "Come, let us build" — Hashem responds, "Hava Nerdah" — "Come, let us go down."

Rashi explains on the words "Hava Nerdah" — "Come, let us go down" — that Hashem consulted with His Beis Din, His heavenly court, before acting. This is an expression of Hashem's extra humility, that He does not act alone but consults with His court, as He did when creating man.

Rashi explains the word "Hava" — "Come" — as measure for measure. They said, "Hava Nivneh" — "Come, let us build," and Hashem, in response, measured against them and said, "Hava Nerdah" — "Come, let us go down." This is a direct response, using their own language against them, showing that Hashem's actions are measure for measure with the actions of people.

The word venavla means 'let us mix up.' Rashi explains that the letter nun here is used to indicate the plural form, and the final hei is extra, similar to the hei in nerda ('let us go down'). So, the word is constructed to mean 'let us mix up' in the plural, and the hei at the end is not essential to the root of the word but is an added letter, just as in other similar words.

This verse describes what happened when their languages were mixed up. One person would call to another, 'Bring me a brick,' but the other would bring clay, or one would ask for mortar and the other would bring something else. Because they could no longer understand each other, there was confusion and frustration. If someone made a mistake and brought the wrong material, the person on the tower would strike him and even kill him, smashing his skull. This shows how the breakdown in communication led to violence and chaos among the builders of the tower.

Hashem scattered them from there over the face of the entire earth, and they stopped building the city. The scattering refers to Hashem dispersing the people from the valley of Shinur, the one place that could hold them all together. Once their languages were mixed up, they could no longer work together, so they ceased building the city. The verse emphasizes that their fear of being scattered was realized as a direct result of their actions.

On the words 'Vayafetz Hashem osam misham'—Hashem scattered them from there—Rashi explains that this refers to this world. What they had feared, as they said 'lest we be scattered,' actually came upon them. This is what Shlomo says in Mishlei (10:24): 'The dread of the wicked, it will come upon him.' Their own worry was fulfilled as a consequence of their actions.

Therefore, its name was called Bavel, because there Hashem mixed up the language of the entire earth, and from there Hashem scattered them over the face of the whole earth. The name 'Bavel' comes from the word balal, meaning 'mixed,' since that is where the languages were mixed up. The verse repeats that from there, Hashem scattered them, emphasizing that the confusion of languages led directly to their dispersal across the world.

On the words 'umisham hefitzam'—and from there He scattered them—Rashi says this teaches that they do not have a portion in the World to Come. Then Rashi asks: Which was worse, the generation of the flood or the generation of the dispersion? The generation of the dispersion did not stretch their hands against the main (meaning Hashem), while the generation of the dispersion did, as if to wage war against Him. Yet, those of the flood were totally wiped out, while those of the dispersion were not destroyed from the world. Why is that? The generation of the flood were robbers and there was fighting and strife among them, so they were lost. But the generation of the dispersion conducted themselves with love and friendship, as it says, 'one language and unified words.' From here we learn how hated strife is, and how great peace is.

These are the descendants of Shem. Shem was 100 years old when he fathered Arpachshad, two years after the flood. The Torah repeats the genealogy here, going through the generations in detail until Avraham. Shem lived for 500 years after fathering Arpachshad and had sons and daughters. The verse is setting up the lineage that will lead to Avraham.

Rashi explains that Shem was 100 years old when he fathered Arpachshad, and this was two years after the flood. This means that Shem was 98 years old at the time of the flood, and two years later, at 100, he had Arpachshad.

This verse tells us that Shem lived for five hundred years after he fathered Arpachshad, and he had sons and daughters. Earlier, it was explained that Shem was one hundred years old when he gave birth to Arpachshad, two years after the flood. So, after that, he lived another five hundred years, and during that time, he had additional sons and daughters. The Torah repeats these details to give us the full lineage and the years each person lived, leading up to Avraham.

Arpachshad lived thirty-five years and then fathered Shelach. This continues the genealogy, showing the direct line from Shem down to Avraham. The Torah is listing the ages at which each person in this line had their first son, which is important for tracking the generations and the timeline from the flood to Avraham.

After fathering Shelach, Arpachshad lived another four hundred and three years, and he had sons and daughters during that time. The Torah is giving us the total years of Arpachshad's life and noting that he had other children besides Shelach, but the focus is on the main line leading to Avraham.

Shelach lived thirty years and then fathered Ever. Again, the Torah is continuing the chain of generations, giving us the ages at which each person had their first son in this direct line. This is part of the detailed genealogy that leads to Avraham.

After fathering Ever, Shelach lived another four hundred and three years and had sons and daughters. The Torah repeats this pattern for each person in the genealogy, showing both the years after the main son was born and the fact that they had other children as well.

Ever lived thirty-four years and then fathered Peleg. The Torah continues to list the ages and the sequence of generations, keeping track of the years and the main descendants in the line leading to Avraham.

After fathering Peleg, Ever lived another four hundred and thirty years and had sons and daughters. This is the same pattern as with the previous generations, showing the total years lived after the main son was born and mentioning the other children as well.

Peleg lived thirty years and then fathered Reu. The Torah is still following the same format, listing the age at which each person in the line had their main son, as part of the genealogy that eventually leads to Avraham.

Peleg lived after he fathered Reu for two hundred and nine years, and he had sons and daughters. This continues the genealogy, listing the years Peleg lived after the birth of his son Reu, and noting that he had additional sons and daughters during those years.

Reu lived for thirty-two years and fathered Serug. The verse is simply stating the age at which Reu had his son Serug, continuing the chain of generations.

Reu lived after he fathered Serug for two hundred and seven years, and he had sons and daughters. This is the pattern of the genealogy, giving the years after the birth of the main son and mentioning that he had other children as well.

Serug lived for thirty years and fathered Nachor. The verse continues the list of generations, stating that Serug was thirty years old when he had Nachor.

Serug lived after he fathered Nachor for two hundred years, and he had sons and daughters. Again, the Torah gives the years after the birth of Nachor and notes that there were other children born to Serug.

Nachor lived for twenty-nine years and fathered Terach. The verse is continuing the genealogy, stating Nachor's age at the birth of Terach.

Nachor lived after he fathered Terach for one hundred and nineteen years, and he had sons and daughters. This follows the same pattern as the previous verses, listing the years Nachor lived after Terach was born and mentioning other children.

Terach lived for seventy years and fathered Avram, Nachor, and Haran. The verse lists the three sons of Terach, with Avram being the first mentioned. Even though Avram is listed first, he was not necessarily the oldest; rather, he was the most prominent. The Torah lists Avram first because he is the main figure in the coming narrative, even though, as explained earlier, Yephes was actually older than Avram. As for the calculation of ages, Terach was seventy years old when Avram was born, and Avram left Charan at age seventy-five, while Terach lived to two hundred and five. This means Terach was still alive when Avram left, but the Torah records Terach's death before Avram's departure so that the story of Avram's leaving would not be associated with his father's passing, and to avoid giving the impression that Avram did not honor his father. The righteous, even after their passing, are considered alive, as the verse says, 'the son of a living man,' even though he had already passed away. The special letter 'nun' in the word 'Charan' is explained as indicating that the anger (charon) was turned around and ceased because of Avram's merit.

These are the descendants of Terach: Terach fathered Avram, Nochor, and Horon. Horon fathered Lot. The verse lists the children of Terach, and then notes that Horon had a son named Lot. This sets up the genealogy that will be relevant for the coming stories, especially regarding Avram and his family. Horon is the father of Lot, and Terach is the father of Avram, Nochor, and Horon.

Horon died during the lifetime of his father Terach, in the land of his birth, in Ur Kasdim. 'Al penei Terach aviv' means during his father's lifetime. Rashi brings a Midrashic explanation that Horon died through his father, because Terach complained about Avram to Nimrod, since Avram had broken Terach's idols. As a result, Avram was thrown into the furnace, and Horon was also thrown in and burned. Ur Kasdim refers to the fire of Kasdim that burned Horon. Menachem ben Saruk explains that 'Ur' means a valley, so Ur Kasdim is the valley of Kasdim, and brings proofs from other verses where 'ur' means a valley or a deep hole. Horon died 'al penei Terach aviv'—during his father's lifetime, and there is a story that it was actually through his father that he died, because Terach reported Avram to Nimrod, leading to the events in the furnace.

On the words 'al penei Terach aviv'—Rashi explains that this means during his father's lifetime. The Midrashic explanation is that Horon died because of his father: Terach complained about Avram to Nimrod, since Avram had broken his idols, and Nimrod threw Avram into the furnace. Horon was sitting and thinking: if Avram is victorious, I am with him; if Nimrod is victorious, I am with him. When Avram was saved, they asked Horon, 'Whose side are you on?' He answered, 'I am with Avram.' So they threw him into the furnace and he was burned. This is the meaning of 'Ur Kasdim'—the fire of Kasdim. Menachem ben Saruk explains that 'ur' means a valley, as in the verse 'ba'urim kavdu Hashem' (Yeshayahu 24:15), and 'me'urat tzefoini' (Yeshayahu 11:8). Any deep hole or valley is called 'ur.' These explanations include the story of Horon's death in the furnace and the alternative explanation that 'ur' means a valley.

Avram and Nochor took wives for themselves. The name of Avram's wife was Soray, and the name of Nochor's wife was Milka, the daughter of Horon, who was the father of Milka and Yizka. It does not say who Soray's father was, but by Nochor's wife Milka, it says she was the daughter of Horon, and Lot was her brother. Horon was also the father of Milka and Yizka. Yizka is actually Soray, and Avram married his brother's daughter, Soray. The reason she was called Yizka is because she saw with Ruach HaKodesh (Divine inspiration), and everyone looked at her beauty. The name Yizka is related to 'to gaze' or 'to see.' The verse first calls her Soray and then Yizka, and Soray was barren and had no child.

On the word 'Yizka'—Rashi explains that this is Soray. She is called Yizka because she saw with Ruach HaKodesh (Divine inspiration), and because everyone gazed at her beauty. Additionally, 'Yizka' is related to the word for royalty, similar to 'Soray,' which means a person of authority or a princess. Taken together, Soray is called Yizka because of her spiritual vision and her beauty, and the name also hints at her status as a noblewoman.

Soray was barren; she had no child. Soray did not have children, emphasizing her barrenness at this stage of the story.

Terach took Avram his son, Lot the son of Horon his grandson, and Soray his daughter-in-law, the wife of Avram his son, and they left together from Ur Kasdim to go to the land of Canaan. They came as far as Choron and settled there. Terach, Avram, Lot, and Soray all left Ur Kasdim together, intending to go to Canaan, but they only reached Choron and settled there. It is noted that Nochor apparently stayed behind. As for the ages and timelines: Terach was 70 years old when Avram was born, and Avram was 75 when he left Choron, so Terach was 145 at that time and lived until 205. The Torah writes about Terach's death before Avram's journey so that it would not be publicized that Avram left his father alive, to avoid disrespect. The righteous are called alive even after their death, and the inverted nun in the word 'Choron' indicates that the anger (charon af) ceased with Avram's arrival.

On the words 'Vayetzu itam'—Rashi explains that Terach and Avram left together with Lot and Soray. Terach, Avram, Lot, and Soray all left Ur Kasdim together, as the verse describes.

The verse states that the days of Terach were two hundred and five years, and Terach died in Charan. This means that Terach lived for a total of 205 years, and his death took place in the city of Charan. The narrative here is concluding the genealogy and the life of Terach, Avraham's father, and notes his passing in Charan.

Rashi explains that Terach's death in Charan actually took place after Avraham had already left Charan and come to the land of Canaan, and Avraham had been there for more than sixty years by that point. The calculation is as follows: the verse says that Avraham was seventy-five years old when he left Charan, and earlier it says that Terach was seventy years old when Avraham was born. That means that when Avraham left Charan, Terach was 145 years old, and since Terach lived to 205, there were still many years left in his life after Avraham's departure. So why does the Torah mention Terach's death before Avraham's departure from Charan?

Rashi answers that this is so that it should not be public knowledge that Avraham left his elderly father behind, which might lead people to say that Avraham did not fulfill the mitzvah of honoring his father, since he left him in his old age and went away. Therefore, the Torah writes about Terach's death before Avraham's departure, even though chronologically Terach died later. The verse refers to Terach as 'dead' because, as Chazal say, the wicked are called dead even during their lifetimes, while the righteous are called alive even after their deaths. As it says in Shmuel II 23:20, 'Benayahu ben Yehoyada, the son of a living man,' meaning that even after death, the righteous are considered alive.

Rashi comments on the word 'Charan' in the verse, noting that the final nun is written reversed. This is to teach that until Avraham, there was 'charon af'—anger—of Hashem in the world. The reversed nun is a sign indicating that up until Avraham, the anger of Hashem was present in the world, but with Avraham, that anger was turned around and ceased. The nun is reversed to show this turning point, that the anger was reversed and ceased because of Avraham.