Parshas Noach: Not Together Forever

Although we know that the Torah is not a mere storybook, when we are children, the Parshios are in fact presented in a way that resembles one. That secular culture has coopted some of these stories, and put its own spin on them, further serves to dilute our grasp on the true lessons of the Parshios. It is therefore very important, once our thought process matures, to reexamine parts of these Parshios—especially those in Sefer Beraishis—to ensure that our understanding of the Pessukim goes beyond the tales of our youth. The Pessukim at the end of this week’s Parsha that discuss the Dor Haflaga, certainly fall into this category.

We are of course familiar with the basic details of the story: a group of people settled in Eretz Shinar and chose to build a city and large tower that would reach the heavens. Hashem, however, was displeased with their actions and in order to stop them he was Mibalbel their languages so that they would not understand one another. When we begin to think about this story, however, and try to reach beyond our early childhood education, things become a little less clear.

The truth is that the entire inclusion of the Dor Haflaga in the Torah requires understanding. There are many occurrences that we know took place, but yet are not mentioned in Torah Shebiksav. For example, Avraham’s entire experience in Ur Kasdim, including the Kivshan HaEsh, is not mentioned in the Torah—we learn it entirely from Medrashim. Yet the story of the Dor Haflaga, which would seem to be less applicable to our lives, is written out fully. Clearly the Torah did not include these Pessukim for the sake of historical record alone—there must be a lesson to be learned. Far be if from us to understand why the Torah chose to write one Parsha and not another, but if the Pessukim are there they must speak to us in some way.

In order to discover the message that awaits us, however, we must first understand exactly what happened—what was the Aveira of the Dor Haflaga that resulted in the decision Hashem made to be Mebalbel their Lashon?

Presented with this question, many would explain that when they set out to build the tower, saying “Hava Nivna Lanu Ir U’Migdal V’Rosho B’Shamayim”, the members of the Dor Haflaga intended in some way to fight against Hakadosh Baruch Hu. The Ran in his Drashos, however, rejects this idea out of hand: “Aych Hiskimu Kol Bnei Adam B’Shtus KaZeh?” Why would we assume that all those present thought that it would be possible to build a tower that would allow them to ascend to Shmayim? Even without the benefit of modern science, which renders the premise physically impossible, the Ran understood it that it is beyond human intellect to even contemplate such a pointless mission.

That said, the Pessukim really seem to indicate another problem of sorts. While the Migdal was being built, the Passuk tells us “Vayered Es HaIr V’Es HaMigdal”, Hashem Himself, Kaviyachol, went to see the building. The Pessukim relate that Hashem spoke to the Malachim and said: “Hen Am Echad V’Safa Achas L’Kulam”, and as a result He was Mibalbel their language. It would appear that this was not just a way to prevent them from fulfilling their goal, rather, Hashem saw a problem in that they were “Am Echad V’Safa Echas”, and the solution was “Hava Nerdah V’Navla.” The fact that they were

therefore unable to complete the Migdal was only a byproduct of the real goal: eliminating the reality of “Am Echad V’Safa Achas.”

Interestingly, however, the fact that the Dor Haflaga was united in this way seems to have been to their credit.

The Medrash Rabbah cites a number of opinions regarding the Aveiros of the Dor HaMabul and those of the Dor HaFlaga and their relative severity—according to at least some, there was an element of Bein Adam LaMakom in the Dor Haflaga, as opposed to the Dor Hamabul which was entirely Bein Adam L’Chaveiro. Why then, asks the Medrash, was the Dor Hambul totally wiped out while the Dor Haflaga was allowed to remain alive, though scattered? The Medrash answers with the words of the Passuk: “Vayehi Kol HaAretz Safa Achas.” Because there was unity amongst them the Dor Haflaga was not wiped out, regardless of their Aveiros.

Indeed the Pele Yoetz brings this Passuk when discussing the Midah of Achdus and the awesome power that comes from unity, which is seen in the words of Hashem later on: “V’Ata Lo Yibatzer Mehem Kol Asher Yuzamu LaAsos” Hashem says that because they are “Am Echad V’Safa Achas”, nothing is out of their reach—a stirring message in itself about the Koach HaRabim. But this being the case, that the Dor Haflaga showed such unity that it protected them from destruction, and we in fact learn from their Achdus, why does this seem to be exactly what Hashem wanted to stop by being Mebalbel their language, as we have seen?

Perhaps we can take a different view of the events, in a way that will also help us understand why the Torah felt it necessary to write the Parsha of the Dor Haflaga outright.

The Sforno, on these Pessukim, explains that all conflict is rooted in two basic differences: those based in religion and those based in language or culture. When two people or factions differ in either of these two areas, it causes friction and disagreement. The members of the Dor Haflaga were exactly alike in both realms, however, which is why the Passuk says “Am Echad” in addition to “Safa Achas”: there was no basis for disagreement amongst them.

Hashem knew, however, that this would not always be the case. In His role as the Sofeh Umabit Ad Sof Kol HaDoros, Hashem of course knew that there would be another people refered to as Am Echad—the Am HaNivchar. In our case however, we would not be one with the Umos HaOlam but would in fact be totally separate. In fact, the Lashon used in the Pessukim here, “Hen Am”, is reminiscent of the words used by Bilam to describe our status as a nation that stands alone: “Hen Am L’Vadad Yishkon”. Klal Yisroel is meant to be separate from the rest of the world, to be Am Echad and Safa Echas, but only amongst ourselves.

We do not, however, exist in a vacuum. The Sfas Emes explains that when Klal Yisroel is separate, living amongst itself, it is best able to affect the Umos HaOlam. That is why on Sukkos, when we are separated and protected from the influences of the outside world by the walls of the Sukkah, the Korbanos brought are related to the seventy nations of the world—the Yom Tov on which our existence as the Am L’Vadad Yishkon highlighted is the best time to try and affect the Umos HaOlam.

This is also why Avraham Avinu, who wished nothing other than to bring all the nations of the world Tachas Kanfei HaShechina, was told “Lech Lecha.” If Avraham truly wished to have an affect on those around him, he would first have to separate himself from them. Only then, says the Sfas Emes, would he achieve a status of “V’Nivrichu Becha Kol Mishpichos HaAdama”.

Our mission, then, is twofold. We have a responsibility to affect the nations of the world, to be the Or Lagoyim, but we can only do so by achieving a status of Am L’Vadad Yishkon. Only when we accomplish Lech Lecha can we hope to change the world that we have separated from.

With this in mind, we can understand the problem of “Am Echad V’Safa Achas.” Because the Umos HaOlam at the time were of the same philosophical mindset and maintained the same language and culture, there was no room for discord amongst them, as the Sforno explained. This is why Lo Yibatzer Mehem Kol Asher Yuzamu LaAsos, their unity ensured that there would be no way to stop them from accomplishing what they set out to do. If they had remained as such, even once Klal Yisroel themselves separated from the rest of the world, we would be unable to affect them—the shield of their Achdus was impenetrable, so to speak.

When Hashem reflected on the standing of the Dor Haflaga as “Am Echad V’Safa Echas,” and saw what this would allow them to accomplish, the only solution was Hava Nerdah V’Navla because otherwise the Tafkid of Klal Yisroel could not be fulfilled. In order for us to affect the Umos HaOlam by being the Am Livadad Yishkon, for us to reach the goal of Lech Lecha, we have to be the only Am Echad. It is no coincidence that the Pessukim that immediately follow those of the Dor Haflaga are the Doros of Shem, concluding with the birth of Avraham: the events of the Dor Haflaga paved the way for the beginnings of the Am Hanivchar.

Perhaps this is why the Torah tells us about the Dor Haflaga directly—it bears a vital message for us all. We must always be cognizant of our role in the world: we are the Ivriim, we stand on the other side of the river from all other nations, and this is the best way to influence them. The nations of the world lost their status as “Hen Am Echad” so that they could be affected by us, about whom it is said “Hen Am Levadad Yishkon.”