וַיְהִי כָל הָאָרֶץ שָׂפָה אֶחָת וגו' (בראשית יא, א), רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בַּר זִמְרָא פָּתַח (תהלים נט, יב): אַל תַּהַרְגֵם פֶּן יִשְׁכְּחוּ עַמִּי הֲנִיעֵמוֹ בְחֵילְךָ וְהוֹרִידֵמוֹ [כי מרו בך], רַבָּנָן פָּתְרֵי קְרָיָה בְּדוֹאֵג וּבַאֲחִיתֹפֶל, אָמַר דָּוִד אַל תַּהֲרֹג דּוֹאֵג וַאֲחִיתֹפֶל, פֶּן יִשְׁכְּחוּ עַמִּי, פֶּן יִשְׁכְּחוּ הַדּוֹרוֹת הַבָּאִים אַחֲרֵיהֶם. הֲנִיעֲמוֹ בְחֵילְךָ, טַלְטְלֵימוֹ, וְהוֹרִידֵמוֹ, הוֹרִידֵמוֹ מִגְּדֻלָּתָן. וְלָנוּ מַה יַּעֲשֶׂה (תהלים נט, יב): מָגִנֵּנוּ ה'. (תהלים נט, יג): חַטַּאת פִּימוֹ דְּבַר שְׂפָתֵימוֹ, זֶה הִתִּיר גִּלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים, זֶה הִתִּיר גִּלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים. זֶה הִתִּיר גִּלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים, שֶׁנֶּאֱמַר (שמואל ב טז, כא): בֹּא אֶל פִּלַגְשֵׁי אָבִיךָ. (שמואל ב יז, ב): וְאָבוֹא עָלָיו וְהוּא יָגֵעַ וּרְפֵה יָדַיִם, וְזֶה הִתִּיר גִּלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים, נַחְמָן בְּרֵיהּ דִּשְׁמוּאֵל אָמַר הַתֵּר קוּנְעָתוֹ מִמֶּנּוּ וַעֲשֵׂה אוֹתוֹ זִיטִיוְטוֹיס, וּכְמוֹ שֶׁהוּא מֵת דָּמוֹ מֻתָּר וְאִשְׁתּוֹ מֻתֶּרֶת. רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בַּר זִמְרָא פָּתַר בְּדוֹר הַפְלָגָה, אָמְרוּ יִשְׂרָאֵל אַל תַּהֲרֹג דּוֹר הַפְלָגָה פֶּן יִשְׁכְּחוּ עַמִּי, פֶּן יִשְׁכְּחוּ הַדּוֹרוֹת הַבָּאִים אַחֲרֵיהֶם. הֲנִיעֵמוֹ בְחֵילְךָ וְהוֹרִידֵמוֹ, טַלְטְלֵמוֹ וְהוֹרִידֵמוֹ מִלְּמַעְלָן לְמַטָּן. וְלָנוּ מַה יַּעֲשֶׂה, מָגִנֵּנוּ ה', חַטַּאת פִּימוֹ, מֵחַטָּיָה שֶׁהוֹצִיאוּ מִפִּיהֶם אָמְרוּ אֶחָד לְאֶלֶף וְתרנ"ו שָׁנָה הָרָקִיעַ מִתְמוֹטֵט, אֶלָּא בּוֹאוּ וְנַעֲשֶׂה סָמוֹכוֹת, אֶחָד מֵהַצָּפוֹן, וְאֶחָד מֵהַדָּרוֹם, וְאֶחָד מֵהַמַּעֲרָב, וְזֶה שֶׁכָּאן סוֹמְכוֹ מִן הַמִּזְרָח. דְּבַר שְׂפָתֵימוֹ, וַיְהִי כָל הָאָרֶץ שָׂפָה אֶחָת וּדְבָרִים אֲחָדִים. “The entire earth was of one language and of common speech” (Genesis 11:1).
“The entire earth was of one language…” – Rabbi Elazar in the name of Rabbi Yosei bar Zimra began: “Do not kill them, lest my people forget; scatter them by Your power and take them down” (Psalms 59:12). The Rabbis interpreted the verse regarding Do’eg and Aḥitofel. David said [to God]: ‘Do not kill Do’eg and Aḥitofel, “lest my people forget” – lest the coming generations forget [what they did]. “Scatter them by Your power” – displace them. “And take them down” – take them down from their prominence.’ As for us, what will He do for us? “My Lord is our shield” (Psalms 59:12). “The sin of their mouths, the words of their lips” (Psalms 59:13) – this one permitted sexual immorality and bloodshed, and that one permitted sexual immorality and bloodshed. This one permitted sexual immorality and bloodshed, as it is stated [that Aḥitofel said]: “Go consort with your father’s concubine” (II Samuel 16:21); “I will come upon him, and he will be weary and discouraged” (II Samuel 17:2). That one permitted sexual immorality and bloodshed – Naḥman son of Rabbi Shmuel bar Naḥmani said [that Do’eg said to Saul]: ‘Now, free his wife and declare him a condemned man, so it is as if he is already dead, his life forfeited and his wife permissible [to remarry].’
Rabbi Elazar in the name of Rabbi Yosei bar Zimra interpreted it regarding the generation of the Dispersion. Israel said: ‘Do not kill the generation of the Dispersion lest the coming generations forget [what they did]: “Scatter them by Your power and take them down” (Psalms 59:12) – displace them and take them down from above to below.’ As for us, what will He do for us? “My Lord is our shield” (Psalms 59:12). “The sin of their mouths” (Psalms 59:13) – because of the sinful words that they uttered with their mouths, [saying]: ‘Once every one thousand six hundred and fifty-six years, the firmament collapses.1The Flood occurred in year 1656 from Creation. These people believed that it was part of some natural cycle, not an act of God. Come, rather, and let us prepare supports; one to the north, one to the south, one to the west, and the one here will support it to the east.’ “The words of their lips [sefateimo]” (Psalms 59:13) – “the entire earth was of one language [safa] and of common speech.”
רַבִּי אַבָּא פָּתַח (משלי כז, כב): אִם תִּכְתּוֹשׁ אֶת הָאֱוִיל בַּמַּכְתֵּשׁ בְּתוֹךְ הָרִיפוֹת בַּעֱלִי לֹא תָסוּר מֵעָלָיו אִוַּלְתּוֹ, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא כָּזֶה שֶׁהוּא כּוֹתֵשׁ אֶת הַשְּׂעוֹרִים בַּמַּלְבֵּן, סָבוּר שֶׁהוּא מְבִיאָן לִידֵי מוּטָב, וְעַד הוּא סָלֵיק וְעַד הוּא נָחֵית לֹא תָסוּר מֵעָלָיו אִוַּלְתּוֹ, כָּךְ דּוֹר הַמַּבּוּל וְדוֹר הַפְלָגָה (בראשית יא, י): [שנתים] אַחַר הַמַּבּוּל, וַיְהִי כָל הָאָרֶץ שָׂפָה אֶחָת וּדְבָרִים אֲחָדִים. Rabbi Abba began: “If you crush a fool among the groats in a mortar with a pestle, his folly will not be removed from him” (Proverbs 27:22). Rabbi Abba bar Kahana said: This is analogous to one who crushes barley grains with a pestle, thinking that he is rendering them high quality. But even after he raises and lowers it, “his folly will not be removed from him.” So it was with the generation of the Flood and the generation of the Dispersion. [Two years] after the Flood, “the entire earth was of one language and of common speech.”
רַבִּי יוֹחָנָן פָּתַח (משלי יז, יג): מֵשִׁיב רָעָה תַּחַת טוֹבָה לֹא תָמוּשׁ רָעָה מִבֵּיתוֹ, אָמַר רַבִּי יוֹחָנָן אִם קִדֶּמְךָ חֲבֵרְךָ בַּעֲדָשִׁים קַדְמֶנּוּ בְּבָשָׂר, לָמָּה שֶׁהוּא גָּמַל עָלֶיךָ תְּחִלָּה. אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא לֹא סוֹף דָּבָר מֵשִׁיב רָעָה תַּחַת טוֹבָה, אֶלָּא אֲפִלּוּ מֵשִׁיב רָעָה תַּחַת רָעָה לֹא תָמוּשׁ רָעָה מִבֵּיתוֹ. אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי מֵשִׁיב רָעָה תַּחַת טוֹבָה שֶׁאָמְרָה תּוֹרָה (שמות כג, ה): כִּי תִרְאֶה חֲמוֹר שׂנַאֲךָ רֹבֵץ תַּחַת מַשָּׂאוֹ וְחָדַלְתָּ מֵעֲזֹב לוֹ עָזֹב תַּעֲזֹב עִמּוֹ, עָלָיו הוּא אוֹמֵר: מֵשִׁיב רָעָה תַּחַת טוֹבָה לֹא תָמוּשׁ וגו'. רַבִּי בֶּרֶכְיָה פָּתַר קְרָיָה בַּדּוֹרוֹת הַלָּלוּ דּוֹר הַמַּבּוּל וְדוֹר הַפְלָגָה, דִּכְתִיב אַחַר הַמַּבּוּל: וַיְהִי כָל הָאָרֶץ שָׂפָה אֶחָת וּדְבָרִים אֲחָדִים. Rabbi Yoḥanan began: “One who repays good with evil, evil will not move from his house” (Proverbs 17:13). Rabbi Yoḥanan said: If your friend received you with [serving you] lentils, receive him with [serving him] meat. Why? Because he performed an act of kindness for you first.2The one who initiates kindness first has done something of great importance, and if you want to repay him in kind, you should show even greater kindness towards him.
Rabbi Shimon bar Abba said: It is not only one who repays good with evil, but even one who repays evil with evil, that “evil will not move from his house.” Rabbi Alexandri said: “One who repays good with evil,” as the Torah said: “If you see the donkey of your enemy crouching under its burden, shall you refrain from assisting him? You shall surely assist him” (Exodus 23:5).3From this it is derived that even one who did evil to you, you are obligated to repay him with good and not evil. Regarding him4Regarding one who fails to do so. it says: “One who repays good with evil, [evil] will not move…”
Rabbi Berekhya interpreted the verse regarding these generations, the generation of the Flood and the generation of the Dispersion, as it is written after the Flood: “The entire earth was of one language and of common speech.”5Having a common language is a great advantage, but these people repaid God’s kindness with evil.
יְהוּדָה בַּר רַבִּי פָּתַח (ישעיה מד, יח): לֹא יָדְעוּ וְלֹא יָבִינוּ כִּי טַח מֵרְאוֹת עֵינֵיהֶם מֵהַשְׂכִּיל לִבֹּתָם, הֲדָא הוּא דִכְתִיב (בראשית ו, ד): הַנְּפִלִים הָיוּ בָּאָרֶץ בַּיָּמִים הָהֵם, יְהוּדָה בַּר רַבִּי אוֹמֵר לָא הֲוָה לְהוֹן לְמֵילַף מִן קַמָּאֵי, אֶתְמְהָא, דּוֹר הַמַּבּוּל מִדּוֹר אֱנוֹשׁ, דּוֹר הַפְלָגָה מִדּוֹר הַמַּבּוּל, דִּכְתִיב אַחַר הַמַּבּוּל: וַיְהִי כָל הָאָרֶץ. Yehuda bar Rabbi began: “They do not know and they do not understand, for their eyes are sealed from seeing, their hearts from understanding” (Isaiah 44:18). That is what is written: “The giants were on the earth in those days” (Genesis 6:4). Yehuda bar Rabbi said: Should they not have learned from their predecessors? That is a rhetorical question. Should the generation of the Flood [not have learned] from the generation of Enosh;6They began engaging in idol worship and God inundated them with the ocean water. the generation of the Dispersion from the generation of the Flood, as it is written after the Flood: “The entire earth was ….”
רַבִּי עֲזַרְיָה פָּתַח (ירמיה נא, ט): רִפִּאנוּ אֶת בָּבֶל וְלֹא נִרְפָּתָה עִזְבוּהָ וְנֵלֵךְ אִישׁ לְאַרְצוֹ כִּי נָגַע אֶל הַשָּׁמַיִם מִשְׁפָּטָהּ וְנִשָּׂא עַד שְׁחָקִים, רִפִּאנוּ אֶת בָּבֶל, בְּדוֹר אֱנוֹשׁ. וְלֹא נִרְפְּתָה, בְּדוֹר הַמַּבּוּל. עִזְבוּהָ וְנֵלֵךְ אִישׁ אֶל אַרְצוֹ, וַיְהִי כָל הָאָרֶץ שָׂפָה אֶחָת. Rabbi Azarya began: “We sought to heal Babylon, but it was not healed; forsake it, and let us go, each to his land, as its judgment reaches the heavens and rises to the sky” (Jeremiah 51:9). “We sought to heal Babylon” – in the generation of Enosh. “But it was not healed – in the generation of the Flood. Forsake it, and let us go, each to his land – “the entire earth was of one language.”
רַבִּי אֶלְעָזָר וְרַבִּי יוֹחָנָן, רַבִּי אֶלְעָזָר אוֹמֵר וּדְבָרִים אֲחָדִים, דִּבּוּרִים אֲחָדִים. מַעֲשֶׂה דּוֹר הַמַּבּוּל, נִתְפָּרֵשׁ. מַעֲשֶׂה דּוֹר הַפְלָגָה, לֹא נִתְפָּרֵשׁ. וּדְבָרִים אֲחָדִים, שֶׁאָמְרוּ דְּבָרִים חַדִּים עַל (דברים ו, ד): ה' אֱלֹהֵינוּ ה' אֶחָד, וְעַל (יחזקאל לג, כד): אֶחָד הָיָה אַבְרָהָם בָּאָרֶץ, אָמְרוּ אַבְרָהָם זֶה פִּרְדָּה עֲקָרָה הוּא אֵינוֹ מוֹלִיד, וְעַל ה' אֱלֹהֵינוּ אָמְרוּ לֹא כָּל הֵימֶנּוּ לָבוּר לוֹ אֶת הָעֶלְיוֹנִים וְלִתֵּן לָנוּ אֶת הַתַּחְתּוֹנִים, אֶלָּא בּוֹאוּ וְנַעֲשֶׂה לָנוּ מִגְדָּל וְנַעֲשֶׂה עֲבוֹדַת כּוֹכָבִים בְּרֹאשׁוֹ, וְנִתֵּן חֶרֶב בְּיָדָהּ, וּתְהֵא נִרְאֵית כְּאִלּוּ עוֹשָׂה עִמּוֹ מִלְחָמָה. דָּבָר אַחֵר, וּדְבָרִים אֲחָדִים, וּדְבָרִים אֲחוּדִים, מַה שֶּׁבְּיַד זֶה בְּיַד זֶה וּמַה שֶּׁבְּיַד זֶה בְּיַד זֶה. רַבָּנָן אָמְרֵי שָׂפָה אֶחָת, מָשָׁל לְאֶחָד שֶׁהָיָה לוֹ מַרְתֵּף שֶׁל יַיִן פָּתַח חָבִית רִאשׁוֹנָה וּמְצָאָהּ שֶׁל חֹמֶץ, שְׁנִיָּה וּמְצָאָהּ שֶׁל חֹמֶץ, שְׁלִישִׁית וּמְצָאָהּ שֶׁל חֹמֶץ, הָא מְשַׁפּוּ דְּכוֹלָא בִּישָׁא. אָמַר רַבִּי אֱלִיעֶזֶר, אֵי זוֹ קָשָׁה זֶה שֶׁאוֹמֵר לַמֶּלֶךְ אוֹ אֲנִי אוֹ אַתָּה בַּפָּלָטִין, אוֹ זֶה שֶׁאוֹמֵר אֲנִי בַּפָּלָטִין וְלֹא אַתָּה, בְּוַדַּאי זוֹ קָשָׁה, שֶׁאוֹמֵר לַמֶּלֶךְ אֲנִי בַּפָּלָטִין וְלֹא אַתָּה. כָּךְ דּוֹר הַמַּבּוּל אָמְרוּ (איוב כא, טו): מַה שַּׁדַּי כִּי נַעַבְדֶנּוּ וּמַה נּוֹעִיל כִּי נִפְגַּע בּוֹ, דּוֹר הַפְלָגָה אָמְרוּ לֹא כָּל הֵימֶנּוּ שֶׁיָּבוּר לוֹ אֶת הָעֶלְיוֹנִים וְלִתֵּן לָנוּ אֶת הַתַּחְתּוֹנִים, אֶלָּא בּוֹאוּ וְנַעֲשֶׂה לָנוּ מִגְדָּל וְנַעֲשֶׂה עֲבוֹדַת כּוֹכָבִים בְּרֹאשׁוֹ וְנִתֵּן חֶרֶב בְּיָדָהּ וּתְהִי נִרְאֵית כְּאִלּוּ עוֹשָׂה עִמּוֹ מִלְחָמָה. אוֹתָן שֶׁל דּוֹר הַמַּבּוּל לֹא נִשְׁתַּיְּרָה מֵהֶן פְּלֵיטָה, וְאֵלּוּ שֶׁל דּוֹר הַפְלָגָה נִשְׁתַּיְירָה מֵהֶם פְּלֵטָה, אֶלָּא דּוֹר הַמַּבּוּל עַל יְדֵי שֶׁהָיוּ שְׁטוּפִים בְּגָזֵל, שֶׁנֶּאֱמַר (איוב כד, ב): גְּבֻלוֹת יַשִּׂיגוּ עֵדֶר גָּזְלוּ וַיִּרְעוּ, לְפִיכָךְ לֹא נִשְׁתַּיֵּיר מֵהֶן פְּלֵיטָה, אֲבָל אֵלּוּ עַל יְדֵי שֶׁהָיוּ אוֹהֲבִים זֶה אֶת זֶה, שֶׁנֶּאֱמַר: וַיְהִי כָל הָאָרֶץ שָׂפָה אֶחָת, לְפִיכָךְ נִשְׁתַּיְּרָה מֵהֶן פְּלֵיטָה. רַבִּי אוֹמֵר גָּדוֹל הַשָּׁלוֹם שֶׁאֲפִלּוּ יִשְׂרָאֵל עוֹבְדִים עֲבוֹדַת כּוֹכָבִים וְשָׁלוֹם בֵּינֵיהֶם, אָמַר הַמָּקוֹם כִּבְיָכוֹל אֵינִי יָכוֹל לִשְׁלֹט בָּהֶם, כֵּיוָן שֶׁשָּׁלוֹם בֵּינֵיהֶם, שֶׁנֶּאֱמַר (הושע ד, יז): חֲבוּר עֲצַבִּים אֶפְרָיִם הַנַּח לוֹ, אֲבָל מִשֶּׁנֶּחְלְקוּ מַה הוּא אוֹמֵר (הושע י, ב): חָלַק לִבָּם עַתָּה יֶאְשָׁמוּ. הָא לָמַדְתָּ גָּדוֹל הַשָּׁלוֹם וּשְׂנוּאָה הַמַּחְלֹקֶת. וּדְבָרִים אֲחָדִים, מַעֲשֶׂה דּוֹר הַמַּבּוּל נִתְפָּרֵשׁ, אֲבָל מַעֲשֶׂה דּוֹר הַפְלָגָה לֹא נִתְפָּרֵשׁ. דָּבָר אַחֵר, וּדְבָרִים אֲחָדִים, שֶׁאָמְרוּ דְּבָרִים חַדִּים, אָמְרוּ אַחַת לְאֶלֶף וְתרנ"ו שָׁנָה הָרָקִיעַ מִתְמוֹטֵט בּוֹאוּ וְנַעֲשֶׂה סָמוֹכוֹת, אֶחָד מִן הַצָּפוֹן, וְאֶחָד מִן הַדָּרוֹם, וְאֶחָד מִן הַמַּעֲרָב, וְזֶה שֶׁכָּאן סוֹמְכוֹ מִן הַמִּזְרָח, הֲדָא הוּא דִכְתִיב: וַיְהִי כָל הָאָרֶץ שָׂפָה אֶחָת וּדְבָרִים אֲחָדִים. Rabbi Elazar and Rabbi Yoḥanan, Rabbi Elazar says: “And common speech [udvarim aḥadim]” – obscured speech [diburim aḥudim].7Aḥudim means obscured in Aramaic. The [sinful] acts of the generation of the Flood are stated explicitly, while the [sinful] acts of the generation of the Dispersion are not stated explicitly. Udvarim aḥadim – they said harsh words regarding “the Lord is our God, the Lord is one [eḥad]” (Deuteronomy 6:4), and regarding “Abraham was one [eḥad]” (Ezekiel 33:24) – in the land. They said: ‘This Abraham is a barren mule, he does not beget children.’ Regarding the Lord our God, they said: ‘How arrogant of Him to select the upper reaches for Himself and to give us the lower reaches. Instead, let us come and make a tower and craft an idol at its top, place a sword in its hand, and it will appear as though it is waging war against Him.’ Another interpretation,8In some Midrash texts it says here: Rabbi Yoḥanan said. udvarim aḥadim, all their items were united [aḥudim] among them – what was in the possession of this one, was in the possession of that one, and what was in the possession of that one, was in the possession of this one.9They shared all their possessions as common property.
The Rabbis say: “One language” – this is analogous to one who had a wine cellar. He opened one barrel and found it to be vinegar;10The wine had spoiled. a second, and found it to be vinegar; a third, and found it to be vinegar; [he said:] it is obvious that all of it has gone bad.11The generation was the third wicked generation after the generations of Enosh and of the Flood. The Holy One blessed be He saw this as proof that all future generations would also be wicked.
Rabbi Eliezer said: Which is worse [for a king], the one who says to the king: ‘It is either me or you in the palace,’ or the one who says: ‘I am in the palace and you are not?’ Certainly, it is worse when one says to the king: ‘I am in the palace and you are not.’ So, the generation of the Flood said: “What is the Almighty that we should serve Him? What good will it do if we encounter Him?” (Job 21:15). The generation of the Dispersion said: ‘How arrogant of Him to select the upper reaches for Himself and to give us the lower reaches. Instead, let us come and make a tower and craft an idol at its top, place a sword in its hand, and it will appear as though it is waging war against Him.’12They are thus analogous to the one who said: “I am in the palace and you are not.” Yet those of the generation of the Flood, no remnant of them remained, while those of the generation of the Dispersion, a remnant of them remained.13The punishment of the generation of the Flood was worse than that of the generation of the Dispersion, although it seems that the sin of the generation of the Dispersion was more egregious. The explanation is that the generation of the Flood, because they were steeped in robbery, as it is stated: “They move boundaries; they rob a flock and herd it” (Job 24:2), that is why no remnant of them remained. But these, [the generation of the Dispersion], they loved each other, as it is stated: “The entire earth was of one language,” that is why a remnant of them remained.
Rabbi says: Great is peace, as even if Israel engages in idol worship, but there is peace among them, the Omnipresent says: ‘It is, as it were, that I have no power over them, since there is peace among them,’ as it is stated: “Ephraim is attached to idols, leave him” (Hosea 4:17). But once there was divisiveness between them, what does it say? “Their heart has separated; now they will be punished” (Hosea 10:2). You thus learn: Peace is great, and dispute is despised. “Udvarim aḥadim” – the act of the generation of the Flood was stated explicitly; the act of the generation of the Dispersion was not stated explicitly. Another matter, “udvarim aḥadim” – they said sharp [ḥadim] words, saying: ‘Once every one thousand six hundred and fifty-six years, the firmament collapses. Come and let us prepare supports; one to the north, one to the south, one to the west, and the one here will support it to the east.’ That is what is written: “The entire earth was of one language and of common speech.”
וַיְהִי בְּנָסְעָם מִקֶּדֶם (בראשית יא, ב), נָסְעוּ מִן מַדִּינְחָא לְמֵיזַל לְמַדִּינְחָא, אָמַר רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן הֵסִיעוּ עַצְמָן מִקַּדְמוֹנוֹ שֶׁל עוֹלָם, אָמְרוּ אִי אֶפְשֵׁינוּ לֹא בוֹ וְלֹא בֶּאֱלָהוּתוֹ. (בראשית יא, ב): וַיִּמְצְאוּ בִקְעָה, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר הִתְכַּנְסוּ כָּל אֻמּוֹת הָעוֹלָם לִרְאוֹת אֵי זֶה בִּקְעָה מַחֲזֶקֶת לָהֶם, וּבַסּוֹף מָצָאוּ. וְרַבִּי נְחֶמְיָה אָמַר וַיִּמְצְאוּ (משלי ג, לד): אִם לַלֵּצִים הוּא יָלִיץ. (בראשית יא, ב): וַיֵּשְׁבוּ שָׁם, אָמַר רַבִּי יִצְחָק כָּל מָקוֹם שֶׁאַתָּה מוֹצֵא יְשִׁיבָה הַשָּׂטָן קוֹפֵץ. אָמַר רַבִּי חֶלְבּוֹ בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא נַחַת רוּחַ הַשָּׂטָן מְקַטְרֵג. אָמַר רַבִּי לֵוִי בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא אֲכִילָה וּשְׁתִיָּה הַשָּׂטָן מְקַטְרֵג. “It was as they traveled from the east, and they found a valley in the land of Shinar and they settled there” (Genesis 11:2).
“It was as they traveled from the east [mikedem]” – did they travel from the east to go to the east?14The valley of Shinar is also in the east. Rabbi Elazar ben Rabbi Shimon said: They transported themselves away from the ancient One [mikadmono] of the world. They said: ‘We want neither Him nor His divinity.’
“They found a valley” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: All the nations of the world assembled to determine which valley could contain all of them, and ultimately, they found one [in Shinar]. Rabbi Neḥemya said : “They found” – “if it is to scoffers, he will scoff” (Proverbs 3:34).15According to Rabbi Neḥemya, God showed them the valley, leading to their downfall, as is His practice when dealing with scoffers and sinners.
“And they settled there” – Rabbi Yitzḥak said: Wherever you find settlement, Satan leaps.16He leaps at the opportunity to tempt man to sin. Rabbi Ḥelbo said: Wherever you find tranquility, Satan comes to act as accuser. Rabbi Levi said: Wherever you find [excessive] eating and drinking, Satan comes to act as accuser.
וַיֹּאמְרוּ אִישׁ אֶל רֵעֵהוּ (בראשית יא, ג), מִי אָמַר לְמִי, רַבִּי בֶּרֶכְיָה אָמַר מִצְרַיִם אָמַר לְכוּשׁ, (בראשית יא, ג): הָבָה נִלְבְּנָה לְבֵנִים וְנִשְׂרְפָה לִשְׂרֵפָה, עֲתִידִין אִלֵּין עַמְמַיָא מִשְׁתַּרְפָּא מִן גּוֹ עָלְמָא. (בראשית יא, ג): וַתְּהִי לָהֶם הַלְּבֵנָה לְאָבֶן וגו', רַבִּי הוּנָא אָמַר הֲוַת מַצְלַחַת בִּידָן, אָתֵי לְמִבְנֵי חָדָא הוּא בָּנֵי תַּרְתֵּין, אָתֵי לְמִישׁוֹעַ תַּרְתֵּין וְהוּא מִישׁוֹעַ אַרְבַּע. (בראשית יא, ד), וַיֹּאמְרוּ הָבָה נִבְנֶה לָנוּ וגו', אָמַר רַבִּי יוּדָן מִגְדָּל בָּנוּ עִיר לֹא בָּנוּ. אֲתִיבוּן לֵיהּ וְהָכְתִיב (בראשית יא, ה): וַיֵּרֶד ה' לִרְאֹת אֶת הָעִיר וְאֶת הַמִּגְדָּל, אֲמַר לְהוֹן קְרוֹן דְּבַתְרֵיהּ, (בראשית יא, ח): וַיַּחְדְּלוּ לִבְנֹת הַמִּגְדָּל אֵין כְּתִיב כָּאן, אֶלָּא וַיַּחְדְּלוּ לִבְנֹת הָעִיר. אָמַר רַבִּי חִיָּא בַּר אַבָּא הַמִּגְדָּל הַזֶּה שֶׁבָּנוּ, שְׁלִישׁוֹ נִשְׂרָף, וּשְׁלִישׁוֹ שָׁקַע, וּשְׁלִישׁוֹ קַיָּם, וְאִם תֹּאמַר שֶׁהוּא קָטָן, רַבִּי הוּנָא בְּשֵׁם רַבִּי אִידִי אָמַר כָּל מִי שֶׁהוּא עוֹלֶה עַל רֹאשׁוֹ רוֹאֶה דְּקָלִים שֶׁלְּפָנָיו כְּאִלּוּ חֲגָבִים. (בראשית יא, ד): וְנַעֲשֶׂה לָנוּ שֵׁם, תָּנֵי רַבִּי יִשְׁמָעֵאל אֵין שֵׁם אֶלָּא עֲבוֹדַת כּוֹכָבִים. (בראשית יא, ד): פֶּן נָפוּץ עַל פְּנֵי כָל הָאָרֶץ, אָמַר רַבִּי שִׁמְעוֹן בֶּן רַבִּי חֲלַפְתָּא (משלי יח, ז): פִּי כְסִיל מְחִתָּה לוֹ. “Each man said to his counterpart: Come, let us make bricks, and burn them thoroughly. The brick was for them as stone, and the clay was for them as mortar” (Genesis 11:3).
“Each man said to his counterpart” – who said to whom? Rabbi Berekhya said: Mitzrayim said it to Kush.17”Each man said to his counterpart” does not refer to a conversation between members of the same nation, but a conversation between different nations.
“Come, let us make bricks and burn them thoroughly [venisrefa lisrefa]” – these peoples are going to be eradicated [mishtarpa] from this world.18By using this choice of words, they were unwittingly foretelling their own downfall.
“The brick was for them as stone…” Rabbi Huna said: They met with success. One would come [with the intention] to lay one brick, and he would lay two. He would come [with the intention] to plaster two bricks, and he would plaster four.
“They said: Come, let us build us a city, and a tower, with its top in the heavens, and let us make a name for us; lest we be dispersed upon the face of the entire earth” (Genesis 11:4).
“They said: Come, let us build us…” – Rabbi Yudan said: They built the tower, but they did not build the city [completely]. An objection was raised to him: “The Lord descended to see the city and the tower” (Genesis 11:5). He said to them: ‘Read a subsequent verse: “They ceased to build the tower” is not written here, but rather, “they ceased to build the city”’ (Genesis 11:8).19They were in the middle of building the city, but they ceased building it. The tower, however, had been completed.
Rabbi Ḥiyya bar Abba said: The tower that they built, one-third of it was burned, one-third of it sank [into the ground], and one-third of it still exists. If you think it is small, Rabbi Huna said in the name of Rabbi Idi: Anyone who ascends to its top sees the palm trees before him as though they were grasshoppers.
“And let us make a name [shem] for us” – Rabbi Yishmael taught: Shem is nothing other than idol worship.20This is based on: “And the name [shem] of other gods you shall not mention” (Exodus 23:13).
“Lest we be dispersed upon the face of the entire earth” – Rabbi Shimon ben Rabbi Ḥalafta said: “A fool’s mouth is ruin for him” (Proverbs 18:7).21They unwittingly declared their true fate.
וַיֵּרֶד ה' לִרְאֹת אֶת הָעִיר וְאֶת הַמִּגְדָּל וגו' (בראשית יא, ה), תָּנֵי רַבִּי שִׁמְעוֹן בַּר חֲלַפְתָּא זוֹ אַחַת מֵעֶשֶׂר יְרִידוֹת הָאֲמוּרוֹת בַּתּוֹרָה. (בראשית יא, ה): אֲשֶׁר בָּנוּ בְּנֵי הָאָדָם, אָמַר רַבִּי בֶּרֶכְיָה וְכִי מַה נֹּאמַר בְּנֵי חֲמָרַיָא אוֹ בְּנֵי גַּמְלַיָא, אֶלָּא בְּנוֹי דְּאָדָם קַדְמָאָה, מָה אָדָם הָרִאשׁוֹן אַחַר כָּל הַטּוֹבָה שֶׁעָשִׂיתִי עִמּוֹ אָמַר (בראשית ג, יב): הָאִשָּׁה אֲשֶׁר נָתַתָּ עִמָּדִי וגו', כָּךְ שְׁנָתַיִם מִדּוֹר הַמַּבּוּל עַד דּוֹר הַפְלָגָה, וַיְהִי כָל הָאָרֶץ שָׂפָה אַחַת. (בראשית יא, ו): וַיֹּאמֶר ה' הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר הוֹאִיל וְהֵן עַם אֶחָד וְשָׂפָה אַחַת אִם עוֹשִׂין הֵן תְּשׁוּבָה אֲנִי מְקַבְּלָן. רַבִּי נְחֶמְיָה אוֹמֵר מִי גָרַם לָהֶם שֶׁיִּמְרְדוּ בִי לֹא עַל יְדֵי שֶׁהֵם עַם אֶחָד וְשָׂפָה אַחַת. (בראשית יא, ו): וְעַתָּה לֹא יִבָּצֵר וגו', אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא מְלַמֵּד שֶׁפָּתַח לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא פֶּתַח שֶׁל תְּשׁוּבָה, שֶׁנֶּאֱמַר וְעַתָּה, וְאֵין וְעַתָּה אֶלָּא תְּשׁוּבָה, הֵיךְ מָה דְּאַתְּ אָמַר (דברים י, יב): וְעַתָּה יִשְׂרָאֵל מָה ה' אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה, וְהֵן אָמְרִין לֹא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִבָּצֵר מֵהֶם כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת, הַכֶּרֶם הַזֶּה בְּשָׁעָה שֶׁאֵינוֹ עוֹשֶׂה פְּרִי מַה בְּעָלָיו עוֹשִׂין לוֹ מְגַמְּמִין אוֹתוֹ. “The Lord descended to see the city and the tower that the children of man built” (Genesis 11:5).
“The Lord descended to see the city and the tower…” – Rabbi Shimon bar Ḥalafta taught: This is one of ten descents [of God] stated in the Torah.22See Pirkei deRabbi Eliezer 14 and Avot deRabbi Natan 34:5.
“That the children of man [ha’adam] built” – Rabbi Berekhya said: What would we have thought - the children of donkeys or the children of camels?23Why does it have to mention that they were children of man? The explanation is that they were [true] sons of Adam the first man. Just as Adam the first man, after all the good that I performed on his behalf, he said: “The woman whom You gave to be with me…” (Genesis 3:12), so, two years from the generation of the Flood to the generation of the Dispersion, and “the entire earth was of one language” (Genesis 11:1).24They were ungrateful to God, just as Adam was.
“The Lord said: Behold, they are one people, and there is one language for them all and this is what they have begun to do; now nothing of all that they plotted to do will be prevented from them” (Genesis 11:6).
“The Lord said: Behold, they are one people, and there is one language for them all” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Since they are one people and one language, if they repent, I will accept them.25Since they share a common language, and peace reigns among them, I will give them a chance to repent. Rabbi Neḥemya says: Who caused them to rebel against Me? Is it not because they were one people and one language?
“Now [ve’ata], nothing…will be prevented [lo yibatzer] from them” – Rabbi Abba bar Kahana said: It teaches that the Holy One blessed be He afforded them an opportunity for repentance, as it is stated: “Ve’ata,” and ve’ata means nothing other than repentance, just as it says: “Now [ve’ata], Israel, what does the Lord your God ask of you? Only to fear [the Lord your God]” (Deuteronomy 10:12). But they said: “No [lo].”26This is the interpretation of the word lo in lo yibatzer. The Holy One blessed be He then said: “All that they plotted to do will be prevented [yibatzer] from them.” This vineyard, when it does not produce fruit, what do its owners do to it? They sever its branches.27Severing from a grape vine is called betzira, and this is what the verse means by yibatzer.
הָבָה נֵרְדָה (בראשית יא, ז), זֶה אֶחָד מִן הַדְּבָרִים שֶׁשִּׁנּוּ לְתַלְמַי הַמֶּלֶךְ, הָבָה אֵרְדָה וְאָבְלָה. (בראשית יא, ז): וְנָבְלָה שָׁם שְׂפָתָם, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא מִשְּׂפָתָם אֶעֱשֶׂה נְבֵלָה, [שאחד בקש מחברו קרדום נתן לו מגרפה [וכעס עליו] וְזָרַק לוֹ בַּחֲזָרָה אֶת הַמַּגְרֵפָה וּפָצַע אֶת מֹחוֹ, הֲדָא הוּא דִכְתִיב מִשְּׂפָתָם אֶעֱשֶׂה נְבֵלָה], הֲוָה חַד מִנְּהוֹן אָמַר לְחַבְרֵיהּ אַיְיתֵי לִי קוֹלָב וְהוּא הֲוָה יָהֵיב לֵיהּ מַגְרוֹפֵי, הֲוָה מָחֵי לֵיהּ וּפָצַע מוֹחֵיהּ, הֲדָא הוּא דִכְתִיב מִשְּׂפָתָם אֶעֱשֶׂה נְבֵלָה. (בראשית יא, ח): וַיָּפֶץ ה' אֹתָם מִשָּׁם, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר הָלְכוּ לָהֶם בְּנֵי צוֹר לְצִידוֹן וּבְנֵי צִידוֹן לְצוֹר, מִצְרַיִם תּוֹפֶשֶׂת לְאַרְצוֹ. רַבִּי נְחֶמְיָה אָמַר כָּל אֶחָד וְאֶחָד תּוֹפֵשׂ אַרְצוֹ שֶׁהָיָה תְּחִלַּת שִׁבְתּוֹ שָׁם וּלְשָׁם הוּא חוֹזֵר, אֶלָּא מַהוּ וַיָּפֶץ, שֶׁנִּכַּנְסוּ כָּל הָאֲרָצוֹת בְּרָאשֵׁי הֶהָרִים, וְהָיְתָה כָּל אֶחָד וְאֶחָד בּוֹלַעַת אַנְשֵׁי מְקוֹמָהּ. רַבָּנָן אָמְרֵי אֵין וַיָּפֶץ אֶלָּא וַיָּצֶף, הֵצִיף עֲלֵיהֶן הַיָּם וְהֵצִיף שְׁלשִׁים מִשְׁפָּחוֹת מֵהֶן. רַבִּי לֵוִי אָמַר אֵין לְךָ צָרָה בָּאָה לְאָדָם שֶׁאֵין לַאֲחֵרִים בָּהּ רֶוַח, אוֹתָן שְׁלשִׁים מִשְׁפָּחוֹת מֵהֵיכָן עָמְדוּ מֵאַבְרָהָם, שֵׁשׁ עֶשְׂרֵה מִקְּטוּרָה, וּשְׁתֵּים עֶשְׂרֵה מִיִּשְׁמָעֵאל, וְאִלֵּין תַּרְתֵּין חוֹרַנְיָיתָא (בראשית כה, כג): וַיֹּאמֶר ה' לָהּ שְׁנֵי גוֹיִם בְּבִטְנֵךְ. “Come, let us descend, and we will muddle their language there, so that one will not understand the language of his counterpart” (Genesis 11:7).
“Come, let us descend” – this is one of the instances that they altered for King Ptolemy28When translating the Torah for him. See Megilla 9b. – [they wrote:] “Come, I shall descend and I shall muddle.”
“And muddle [navla] their language there” – Rabbi Abba bar Kahana said: From their language, I will make them into carcasses [nevela]. One of them would say to another: ‘Give me an axe,’ and he would give him a shovel. He would then strike him and split his skull. That is what is written: From their language, I will make them into carcasses [nevela].
“The Lord dispersed them from there upon the face of the entire earth, and they ceased to build the city” (Genesis 11:8).
“The Lord dispersed [vayafetz] them from there” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: The residents of Tyre went to Sidon, and the residents of Sidon to Tyre.29The dispersion was that each person went to a place different from his original home. Each land retained its borders. Rabbi Neḥemya said: Each and every person retained his land of his original residence and returned there. What, then, is meant by “He dispersed”? It is that each [of the residents] of the lands gathered at the mountaintops,30They emerged from the valley and ascended to the surrounding highlands, but they did not leave their country. and each one [mountaintop] would absorb the residents of its place.
The Rabbis say: Vayafetz is nothing other than inundated [vayatzef] – He inundated them with the sea and drowned thirty families of them. Rabbi Levi said: There is no misfortune that befalls a person that others do not benefit from it. Those thirty families, from where were they replaced? It was from Abraham: sixteen from Ketura, twelve from Ishmael, and the other two: “The Lord said to her: Two peoples are in your womb” (Genesis 25:23).
עַל כֵּן קָרָא שְׁמָהּ בָּבֶל (בראשית יא, ט), חַד תַּלְמִיד מִן דְּרַבִּי יוֹחָנָן הֲוָה יְתִיב קֳדָמוֹהִי, וַהֲוָה מַסְבַּר לֵיהּ וְלָא סְבַר, אֲמַר לֵיהּ מַאי טַעְמָא לֵית אַתְּ סָבַר, אֲמַר לֵיהּ דַּאֲנָא גָּלֵי מִן אַרְעָאי. אֲמַר לֵיהּ מֵהֵיכָן אַרְעָא דִידָךְ, אֲמַר לֵיהּ מִן בּוּרְסִיף. אֲמַר לֵיהּ לָא תֵימַר לִי כֵּן אֶלָא מִן בּוּלְסִיף, (בראשית יא, ט): כִּי שָׁם בָּלַל ה' שְׂפַת כָּל הָאָרֶץ. “Therefore, its name was called Babel; because the Lord confounded [balal] the language of all the earth there, and from there the Lord dispersed them on the face of the entire earth” (Genesis 11:9).
“Therefore, its name was called Babel” – one of Rabbi Yoḥanan’s students was sitting before him. He kept explaining something to him but he could not grasp it. He said to him: ‘Why are you having trouble grasping this?’ He said to him: ‘It is because I am away from my native land.’ He said to him: ‘Where is your land?’ He said to him: ‘I am from Bursif.’31A place in Babylon with a climate not conducive to studying Torah. He said to him: ‘Do not say that to me, but rather, from Bulsif’ – “because the Lord confounded [balal] the language [safa] of all the earth there.”
וְאֵלֶּה תּוֹלְדֹת תֶּרַח תֶּרַח הוֹלִיד אֶת אַבְרָם וגו' (בראשית יא, כז), אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא, כָּל מִי שֶׁנִּכְפַּל שְׁמוֹ יֵשׁ לוֹ חֵלֶק לָעוֹלָם הַזֶּה וְלָעוֹלָם הַבָּא, אֲתִיבוּן לֵיהּ וְהָכְתִיב: אֵלֶּה תּוֹלְדֹת תֶּרַח תֶּרַח, יֵשׁ לוֹ בָּעוֹלָם הַזֶּה וְיֵשׁ לוֹ לָעוֹלָם הַבָּא, אֶתְמְהָא, אָמַר לָהֶם אַף הִיא לָא תַּבְרָא, דְּאָמַר רַבִּי יוּדָן מִשּׁוּם רַבִּי אַבָּא בַּר כַּהֲנָא (בראשית טו, טו): וְאַתָּה תָּבוֹא אֶל אֲבֹתֶיךָ בְּשָׁלוֹם, בִּשְּׂרוֹ שֶׁיֵּשׁ לְאָבִיו חֵלֶק לָעוֹלָם הַבָּא, (בראשית טו, טו): תִּקָּבֵר בְּשֵׂיבָה טוֹבָה, בִּשְּׂרוֹ שֶׁיִּשְׁמָעֵאל עוֹשֶׂה תְּשׁוּבָה. “These are the descendants of Teraḥ. Teraḥ begot Abram, Naḥor, and Haran, and Haran begot Lot” (Genesis 11:27).
“These are the descendants of Teraḥ. Teraḥ begot Abram…” Rabbi Abba bar Kahana said: Anyone whose name is doubled, he has a share in this world and in the World to Come. They raised an objection to him: ‘“Teraḥ, Teraḥ.” Does he have a share in this world and in the World to Come? That is astonishing.’ He said to them: ‘This, too, is not a contradiction, as Rabbi Yudan said in the name of Rabbi Abba bar Kahana: [God told Abraham:] “You shall go to your fathers in peace” (Genesis 15:15) – he gave him good tidings that his father has a share in the World to Come. “You will be buried at a good old age” (Genesis 15:15) – he gave him good tidings, that Ishmael would repent.32“Good old age” refers to being happy and content in old age.
וַיָּמָת הָרָן עַל פְּנֵי תֶּרַח אָבִיו (בראשית יא, כח), רַבִּי חִיָּא בַּר בְּרֵיהּ דְּרַב אַדָא דְּיָפוֹ, תֶּרַח עוֹבֵד צְלָמִים הָיָה, חַד זְמַן נְפֵיק לַאֲתַר, הוֹשִׁיב לְאַבְרָהָם מוֹכֵר תַּחְתָּיו. הֲוָה אָתֵי בַּר אֵינַשׁ בָּעֵי דְּיִזְבַּן, וַהֲוָה אֲמַר לֵהּ בַּר כַּמָּה שְׁנִין אַתְּ, וַהֲוָה אֲמַר לֵיהּ בַּר חַמְשִׁין אוֹ שִׁתִּין, וַהֲוָה אֲמַר לֵיהּ וַי לֵיהּ לְהַהוּא גַבְרָא דַּהֲוָה בַּר שִׁתִּין וּבָעֵי לְמִסְגַּד לְבַר יוֹמֵי, וַהֲוָה מִתְבַּיֵּשׁ וְהוֹלֵךְ לוֹ. חַד זְמַן אֲתָא חַד אִתְּתָא טְעִינָא בִּידָהּ חָדָא פִּינָךְ דְּסֹלֶת, אֲמָרָהּ לֵיהּ הֵא לָךְ קָרֵב קֳדָמֵיהוֹן, קָם נְסֵיב בּוּקְלָסָא בִּידֵיהּ, וְתַבְרִינוּן לְכָלְהוֹן פְּסִילַיָא, וִיהַב בּוּקְלָסָא בִּידָא דְּרַבָּה דַּהֲוָה בֵּינֵיהוֹן. כֵּיוָן דַּאֲתָא אֲבוּהָ אֲמַר לֵיהּ מַאן עָבֵיד לְהוֹן כְּדֵין, אֲמַר לֵיהּ מַה נִּכְפּוּר מִינָךְ אֲתַת חָדָא אִתְּתָא טְעִינָא לָהּ חָדָא פִּינָךְ דְּסֹוֹלֶת, וַאֲמַרַת לִי הֵא לָךְ קָרֵיב קֳדָמֵיהון, קָרֵיבְתְּ לָקֳדָמֵיהוֹן הֲוָה דֵּין אֲמַר אֲנָא אֵיכוֹל קַדְמָאי, וְדֵין אֲמַר אֲנָא אֵיכוֹל קַדְמָאי, קָם הָדֵין רַבָּה דַּהֲוָה בֵּינֵיהוֹן נְסַב בּוּקְלָסָא וְתַבַּרִינוֹן. אֲמַר לֵיהּ מָה אַתָּה מַפְלֶה בִּי, וְיָדְעִין אִינוּן. אֲמַר לֵיהּ וְלֹא יִשְׁמְעוּ אָזְנֶיךָ מַה שֶּׁפִּיךָ אוֹמֵר. נַסְבֵיהּ וּמְסָרֵיהּ לְנִמְרוֹד. אֲמַר לֵיהּ נִסְגוֹד לְנוּרָא, אֲמַר לֵיהּ אַבְרָהָם וְנִסְגּוֹד לְמַיָא דְּמַטְפִין נוּרָא. אֲמַר לֵיהּ נִמְרוֹד נִסְגּוֹד לְמַיָא, אֲמַר לֵיהּ אִם כֵּן נִסְגּוֹד לַעֲנָנָא דְּטָעִין מַיָא. אֲמַר לֵיהּ נִסְגּוֹד לַעֲנָנָא. אָמַר לֵיהּ אִם כֵּן נִסְגּוֹד לְרוּחָא דִּמְבַדַּר עֲנָנָא. אֲמַר לֵיהּ נִסְגּוֹד לְרוּחָא. אֲמַר לֵיהּ וְנִסְגּוֹד לְבַר אֵינָשָׁא דְּסָבֵיל רוּחָא. אֲמַר לֵיהּ מִלִּין אַתְּ מִשְׁתָּעֵי, אֲנִי אֵינִי מִשְׁתַּחֲוֶה אֶלָּא לָאוּר, הֲרֵי אֲנִי מַשְׁלִיכֲךָ בְּתוֹכוֹ, וְיָבוֹא אֱלוֹהַּ שֶׁאַתָּה מִשְׁתַּחֲוֶה לוֹ וְיַצִּילְךָ הֵימֶנּוּ. הֲוָה תַּמָן הָרָן קָאֵים פְּלוּג, אָמַר מַה נַּפְשָׁךְ אִם נָצַח אַבְרָהָם אֲנָא אָמַר מִן דְּאַבְרָהָם אֲנָא וְאִם נָצַח נִמְרוֹד אֲנָא אֲמַר דְּנִמְרוֹד אֲנָא. כֵּיוָן שֶׁיָּרַד אַבְרָהָם לְכִבְשַׁן הָאֵשׁ וְנִצֹּל, אָמְרִין לֵיהּ דְּמַאן אַתְּ, אֲמַר לְהוֹן מִן אַבְרָהָם אֲנָא, נְטָלוּהוּ וְהִשְּׁלִיכוּהוּ לָאוּר וְנֶחְמְרוּ בְּנֵי מֵעָיו, וְיָצָא וּמֵת עַל פְּנֵי תֶּרַח אָבִיו, הֲדָא הוּא דִכְתִיב: וַיָּמָת הָרָן עַל פְּנֵי תֶּרַח וגו'. “Haran died in the presence of Teraḥ his father in the land of his birth, in Ur of the Chaldeans” (Genesis 11:28).
“Haran died during the lifetime of Teraḥ his father” – Rabbi Ḥiyya grandson of Rav Ada of Yafo: Teraḥ was an idol worshipper [and a seller of idols]. One time, he went away to some place, and he installed Abraham as salesman in his stead. A person would come seeking to buy. He [Abraham] would say to him: ‘How old are you?’ He would say to him: ‘Fifty or sixty years old.’ He would say to him: ‘Woe to this man who is sixty years old and seeks to prostrate himself before something that is one day old.’ He would be ashamed and leave. One time, a certain woman came, carrying a dish of fine flour in her hand. She said to him: ‘Here, offer it before them.’ He arose, took a club in his hand, shattered all the idols, and placed the club in the hand of the largest among them. When his father came, he said to him: ‘Who did this to them?’ He said to him: ‘I will not lie to you, a certain woman came, carrying a dish of fine flour in her hand. She said to me: Here, offer it before them. I offered it before them. This one [idol] said: I shall eat first, and another one said: I shall eat first. This big idol, who was standing among them, got up and took the club and shattered them.’ He [Teraḥ] said to him: ‘What, are you mocking me? Are they sentient at all?’ He said to him: ‘Do your ears not hear what your mouth is saying?’
He [Teraḥ] took him and handed him over to Nimrod.33The ruler of that land. He [Nimrod] said to him [Abraham]: ‘Let us bow down to fire.’ Abraham said to him: ‘Let us better bow down to water, that extinguishes fire.’ Nimrod said to him: ‘[All right,] let us bow down to water.’ He said to him: ‘If so, let us bow down to the clouds, that bear the water.’ He said to him: ‘[All right,] let us bow down to the clouds.’ He said to him: ‘If so, let us bow down to the wind, that scatters the clouds.’ He said to him: ‘[All right,] let us bow down to the wind.’ He said to him: ‘Better let us bow down to a person, who can withstand the wind.’ He said to him: ‘You are saying mere words. I bow down only to fire. I will cast you into it, and let that God to whom you bow down come and rescue you from it.’ Haran was there and he was conflicted. He said: ‘Either way [I will know what to do]; If Abraham is victorious, I will say: I am with Abraham, and if Nimrod is victorious, I will say: I am with Nimrod.’ When Abraham descended into the fiery furnace and was rescued, they said to him [Haran]: ‘With whom are you?’ He said to them: ‘I am with Abraham.’ They took him and cast him into the fire and his innards were scorched. He emerged and died in the presence of Teraḥ his father. That is what is written: “Haran died in the presence of Teraḥ…”
וַיִּקַּח אַבְרָם וְנָחוֹר לָהֶם נָשִׁים וגו' (בראשית יא, כט), אַבְרָם הָיָה גָּדוֹל מִנָּחוֹר שָׁנָה אַחַת, וְנָחוֹר הָיָה גָדוֹל מֵהָרָן שָׁנָה אַחַת, נִמְצָא הָרָן גָּדוֹל מֵאַבְרָהָם שְׁתֵּי שָׁנִים, שָׁנָה לְעִבּוּרָהּ שֶׁל מִלְכָּה וְשָׁנָה לְעִבּוּרָהּ שֶׁל יִסְכָּה. הָרָן מוֹלִיד לְשֵׁשׁ שָׁנִים, וְאַבְרָם אֵינוֹ מוֹלִיד, אֶתְמְהָא. (בראשית יא, ל): וַתְּהִי שָׂרַי עֲקָרָה וגו': אָמַר רַבִּי לֵוִי בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֵין לָהּ, הֲוָה לָהּ. וַתְּהִי שָׂרָה עֲקָרָה אֵין לָהּ וָלָד, הֲוָה לָהּ, וַה' פָּקַד אֶת שָׂרָה וגו'. (שמואל א א, ה): וַיְהִי לִפְנִינָה יְלָדִים וּלְחַנָּה אֵין יְלָדִים, וַהֲוָה לָהּ, (שמואל א ב, כא): כִּי פָקַד ה' אֶת חַנָּה וַתַּהַר וַתֵּלֶד וגו'. (ירמיה ל, יז): צִיּוֹן הִיא דֹּרֵשׁ אֵין לָהּ, וַהֲוָה לָהּ (ישעיה נט, כ): וּבָא לְצִיּוֹן גּוֹאֵל, (ישעיה נד, א): רָנִי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי. “Abram and Naḥor took wives for themselves; the name of Abram’s wife was Sarai and the name of Naḥor’s wife was Milka, daughter of Haran, father of Milka, and the father of Yiska” (Genesis 11:29).
“Abram and Naḥor took wives for themselves” – Abram was one year older than Naḥor and Naḥor was one year older than Haran. Consequently, Abraham was two years older than Haran. Allow one year for the pregnancy of Milka and one year for the pregnancy of Yiska, Haran begot children at the age of six years,34Abraham was two years older than Haran and ten years older than Sarah, who is Yiska. Yiska, Haran’s younger daughter, was born when he was eight. Milka, the elder, was born when Haran was seven, meaning that the pregnancy occurred when he was six. and Abraham did not beget. This is astonishing.
“Sarai was barren; she had no child” (Genesis 11:30).
“Sarai was barren…[she had no [ein la] child]” – Rabbi Levi said: Every place that ein la is stated, ultimately she did have. “Sarai was barren; she had no [ein la] child” – she eventually had: “The Lord remembered Sarah” (Genesis 21:1). “Penina had children but Hannah had no [ein] children” (I Samuel 1:2) – and she eventually had: “For the Lord remembered Hannah, and she conceived and bore” (I Samuel 2:21). “It is Zion, it has no [ein la] seekers” (Jeremiah 30:17) – and it eventually had: “A redeemer will come to Zion” (Isaiah 59:20); “Sing, barren one, who did not give birth; burst into song and rejoice, [for more are the children of the desolate than the children of the married wife, says the Lord]” (Isaiah 54:1).