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        THE TANACH STUDY CENTER [http://www.tanach.org]
		In Memory of Rabbi Abraham Leibtag
	Shiurim in Chumash & Navi by Menachem Leibtag
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           for PARSHAT  NOACH - 3 additional shiurim


SHIUR #1

                 TOLADOT BNEI NOACH 
        'Setting the stage' for Sefer Breishit

	After reading the opening pasuk of chapter ten: "ayle toldot bnei Noach..." [These are the generations of the children of Noach] - one would expect to find a balanced listing of the various children of Noach's three sons (and possibly some of their notable grandchildren as well). 
    We would also expect for this chapter to divide into three paragraphs (or "parshiot") - each one dedicated for the genealogies of each of Noach's three sons: Shem, Cham and Yefet.
	However, as we study this chapter, we'll discover that we don't find what we 'expected'.  Instead, we find a very 'unbalanced' listing, and a very 'lopsided' division into 'parshiot'. 
	In the following shiur, we attempt to explain why, and how the names that are detailed in this chapter help 'set the stage' for what will transpire later on in Sefer Breishit.  

INTRODUCTION
	Take a quick glance at chapter ten, noting how it divides (as we expected) into three 'parshiot' [see 10:1-14, 10:15-20, and 10:21-32]; but then take a more careful look at the first 'parshia', noting how it includes the descendants of BOTH Yefet and Cham; while the second 'parshia' discusses ONLY the children of Canaan (even though he was only one of Cham's many children).  Note as well how the third (and final) 'parshia' is dedicated solely to the offspring of Shem.
[It's also rather interesting how YEFET branches out to what later becomes Europe (i.e. 'Yavan'=Greece etc.), CHAM branches out to what later becomes Africa (Mitzraim = Egypt; Kush = Ethiopia etc.) as well as the seven nations of Eretz Canaan. Finally, SHEM branches off into Mesopotamia (and Asia Minor).]

SPECIAL DETAILS
	Even though the description of Yefet's offspring is straightforward, i.e. the Torah details his children and some of his grandchildren; the genealogy of Cham clearly puts an emphasis on Nimrod, most likely because he enters Mesopotamia, even though the rest of his family remains in Africa; or possibly because he will later become one of the builders of the Tower of Babel (see 10:10-12/ note Rashi and Ramban!). 
	In the second 'parshia', we also find a unique detail, as the Torah outlines the geographical area where Canaan's children settled - most likely because God will later promise this 'land of Canaan' to Avraham (see 17:8). Therefore we find not only the names of all of Canaan's children, but also their borders. 
[Similarly, the Torah had earlier described Cham as the 'father of Cannan' (in the story of when he is cursed by his father/ see 9:22-25).]

	Most bizarre is the Torah's presentation of the descendants of SHEM (see 10:21-30).  Instead of describing Shem's own children and grandchildren, this final "parshia" seems to focus instead on the children of EVER, who was only one of Shem's numerous great grandchildren!  To verify this, first note the emphasis on this point in the ver opening pasuk of this section:
"And SHEM also had children, he [SHEM] is the [fore]father of ALL the children of EVER..." (see 10:21)

	Then the 'parshia' quickly lists SHEM's own children, focusing on ARPACHSHAD - who gives birth to SHALACH - who gives birth to EVER. (note 10:22-25).  We find no detail of Shem's grandchildren, other than Arpachshad. However, we do find minute detail concerning EVER's own two sons: PELEG and YOKTAN.  Then we are told of the reason for PELEG's name (clearly this relates to, and sets the background, for the Migdal Bavel narrative that follows in chapter 11). Then, the Torah enters minute detail of all of the children of Yoktan ben Ever [thirteen in total] AND where they lived (see 10:25-30). 
	Just like CANAAN and his children became the Torah's 'key' descendants of Cham, EVER and his children become the 'key' descendants of Shem. 
[Note (in chapter 11/ you might need a calculator), how Ever outlives most of his great grandchildren. (He is the last person to live over four hundred years; from the next generation onwards, life-spans seems to drop in half to under 200.) These observations are supported by Chazal's identification of Ever as the 'co-headmaster' of the very first YESHIVA (of 'SHEM & EVER')!]

'SETTING THE STAGE'
	Clearly, this entire unit (i.e. chapter ten) is not merely listing the grandchildren of Noach.  Rather, this presentation provides a 'background' for events that will later unfold in the book. For example, God promises Avraham "ha'IVRI" (see 14:13 - a descendant of Ever) - that one day his offspring will be charged to inherit the land of Canaan, in order to fulfill their divine destiny.
[Most likely, the name "Ivrim" also refers to a descendants of Ever (see 39:17, 40:15, 43:32, and Shmot 5:1-5!).]  

	Finally, one could also suggest that chapter 10 also serves as an introduction to the story of Migdal Bavel (see 11:1-10). To prove this, simply note 10:5,10,20,31,32. This also may explain why Chazal identify Nimrod as one of the key builders of that Tower. 
[Regarding the 'correct' chronological order of the events recorded in chapters 10 and 11, note Radak on 10:32, see also Rashi & Ramban on 11:1 (& our self study questions).]
	
	In conclusion, don't let what may appear to be a 'boring' set of psukim in Chumash fool you. They usually contain much more than first meets the eye. 




SHIUR #2

THE 'PESHAT' OF 'DERASH' on the word "HU'CHAL"

	In our weekly shiur on Parshat Noach (sent out earlier this week), we discussed the importance of the word "shem" and its usage in the last pasuk of chapter four. To review that point, review once again the final two psukim of chapter four, noting how they conclude the first 'unit' (chapters 1-.4) of Sefer Breishit:
"And also Shet gave birth to a son, and called him Enosh - AZ [then] HUCHAL [soon to be translated] to call out in the Name of God". (see 4:26)

	At first glance, the translation of this pasuk appears to be quite straightforward, i.e. the word HUCHAL means BEGAN [like "l'hatchil" - to begin], and hence, the Torah now informs us that in the time of Enosh man began to 'call out in God's Name'. And indeed, Rashbam and Ibn Ezra explain this pasuk in this manner.
[Note English translations of JPS and Jerusalem Bibles, in contrast to that of the Stone Chumash.]

	Nonetheless, the classic commentators (as well as several Midrashim) interpret this pasuk in the opposite direction, understanding that the word "HUCHAL" implies the defilement of God's Name (shoresh "chilul" -see Tirgum Unkelos). For example:

*	Rashi - Man began IDOL WORSHIP by calling god's name on certain objects and/or people.
	
*	Rav Saadyah Gaon - calling in God's Name became DEFILED.
 
*	Ramban - Man NULLIFIED ["bitul"] God's Name.

 *	Rambam - Man began IDOL worship [Hilcht Avodah Zara I:1]
[According to Mesechet Shabbat [see 118b], the generation of Enosh typifies a society of idol worshipers!]

	At first glance, these interpretations seem rather 'streched'. After all, this pasuk is the first time in Chumash that we finally find (what appears to be) a POSITIVE statement concerning the progress of mankind.  Why then do Chazal read this pasuk in such a NEGATIVE light?
	To answer this question, and to better appreciate Chazal, we posit this 'negative' interpretation stems from the Torah's use of two key 'biblical phrases':
	1) "az huchal" , and
	2) "l'kro b'shem Hashem"

	Had these two phrases not been found anywhere else in Sefer Breishit, then most likely everyone would have agreed to the 'simple' interpretation (as suggested by Rashbam) that man BEGAN to call (or pray) to God. However, we will see how the word "hu'chal", and the concept of 'calling out in God's Name', appears numerous times in Sefer Breishit, and hence, those sources must be taken into consideration when interpreting this pasuk (see again 4:26).

	Let's begin with the word "hu'chal", noting how it is used in a NEGATIVE context each other time that it is mentioned in Parshiot Breishit and Noach.

BEFORE THE FLOOD
	Immediately after the Torah introduces Noach (see 6:1-4), we find another interesting use of "hu'chal":
"va'yhi ki HE'CHEL ha'adam..." - And it came to pass as man began to multiply... and gave birth to daughters..." (6:1)
	
	This pasuk introduces the story of the MABUL with God's anger with man for his behavior (hence limiting his life span to 120 years). [Note Rashi who explains that the 120 years relates to the Flood itself!]
	Even though "he'chel" clearly implies a 'beginning' (see Ibn Ezra), there can be no doubt that this pasuk introduces the beginning of a NEGATIVE process! [See Ramban.]

AFTER THE FLOOD
	In a similar manner, immediately after the Flood, note how the Torah introduces its description of the incident of Noach and Canaan (i.e. when he becomes drunk/ see 9:20-27):
"VA'YACHEL Noach ish ha'adama" - Noach, the tiller of the soil, BEGAN to plant a vineyard..." (see 9:20)

	Here again we find the BEGINNING of a 'downward' process. Even though Rasag and Seforno explain "va'yachal" as 'began', Rashi (quoting the Midrash) explains "va'yachel" as "chulin" - that he defiled himself.

BEFORE MIGDAL BAVEL
	In the next chapter, when the Torah lists the genealogy of Noach's grandchildren, we find yet another use of the word "ha'chel" in the description of Nimrod:
"And Kush gave birth to Nimrod, HU HA'CHEL - he BEGAN - to be a GIBOR [strong/brave man] on earth... His kingdom began in Bavel..." (see 10:8-11!)

	Here, "ha'chel" clearly implies a 'beginning', yet as we all know (and as the pasuk alludes to in its mention of Bavel), Nimrod is most probably the mastermind behind the Tower of Babel Project. [See Rashi 10:8, note also shoresh "mered" [revolt] in his name "nimrod"/ note also Ibn Ezra on this pasuk!]
	Once again, we find the beginning of a 'downhill' process.

AT MIGDAL BAVEL
	Finally, when God 'comes down' to punish the builders of MIGDAL BAVEL (see 11:1-9), we find yet another use of "hu'chal":
"And God came down to see the city and the tower... and He said, it is because they are united... v'zeh HA'CHILAM la'asot - and this caused them to START this undertaking, and now nothing will stop them... (see 11:5-6)

	Once again, we find that the Torah uses specifically this word to indicate the beginning of a process that is against God's will!

BACK TO ENOSH
	Based on these four examples where the Torah employs the word "hu'chal" to describe the BEGINNING of a DOWNHILL process, it should not surprise us to find that Chazal offer a similar explanation in 4:26, that the generation of ENOSH began to 'defile' God's Name, rather than exalt it.

"LIKRO B'SHEM HASHEM"
	Let's examine now the second phrase of this pasuk - "l'kro b'shem Hashem" - as it will provide us with additional support for why Chazal understand this event as such an important 'milestone' in the history of idol worship. 
	Recall from Parshat Lech L'cha how this very same phrase is used when Avraham Avinu arrives at (and returns to) Bet-El:
"...and he built there an altar to God, and he called there in God's Name [va'yikra b'shem Hashem] "  (see 12:8)
		[See Ramban on this pasuk, see also 13:3-4 and 21:33.]
		
    As the prophet Tzfania himself later explains, this concept becomes the ultimate goal of the Jewish nation: "For then I will unite all the nations together that they speak the same language so that they all CALL OUT IN GOD'S NAME - l'kro kulam b'shem Hashem - and to serve Him with one accord" (see Tzfania 3:9/ see also I Kings 8:41-43).  
[See also the "v'al kein nekaveh" prayer that we add after reciting "aleinu l'shabeach" - "v'chol bnei basar YIKRU B'SHMECHA" - .]

	If our understanding is correct - that Avraham Avinu is chosen to rectify mankind from the direction taken by the builders of Migdal Bavel, then thematically it makes sense to explain the pasuk concerning the generation of Enosh (4:26) in a negative light, for Avraham is chosen not only to fix the sin of "v'naaseh lanu SHEM" (see 11:4), but also to teach mankind what they had misunderstood since the time of Enosh, the sin of "az hu'chal l'kro b'shem Hashem...".
	For a more complete explanation, simply read the entire first chapter of the Rambam in Hilchot Avoada Zara (in Sefer MADA). As you study that Rambam, note how that entire chapter reflects his interpretation of Sefer Breishit!

	Finally, if you have time, read Seforno's introduction to Sefer Breishit. It is simply a masterpiece.  As you study it, note how he relates to the above pasuk from Tzfania 3:9 as well as 4:26 and the 11:4! Note as well how attempts to provide a comprehensive explanation of the primary theme of Sefer Breishit.

=========================

SHIUR #3 -
	 TOLADOT BNEI NOACH  [Chapter Ten]

	After we read the opening pasuk of chapter ten: "ayle Toldot Bnei Noach...", we would expect to find a simple listing of the Noach's grandchildren, and maybe even some of his grandchildren. We also find that this chapter divides into three distinct "parshiot" that we would expect to divide evenly among Shem, Cham and Yefet.
	Nevertheless, when we study this chapter we uncover some rather interesting details, that we may not have otherwise expected. 
	First of all, note how the first "parshia" includes the descendents of both Yefet and Cham, while the next "parshia" discusses only Canaan.  Note as well how YEFET branches out to what later becomes Europe (i.e. Greece etc.), CHAM branches out to what later becomes Africa (Mitzrayim, Kush = Egypt, Etheopia etc.) as well as the seven nations of Eretz Canaan. Finally SHEM branches off into Mesopotamia (and Asia Minor).

	Even though the description of Yefet's offspring is straightforward, the genealogy of Cham clearly puts an emphasis on Nimrod - most likely becomes he becomes the builder of Migdal Bavel, and because he enters Mesopotamia, even though the rest of his family remains in Africa (see 10:10-12/ note Rashi and Ramban!). 
	We also find extra details concerning Canaan, for Chumash will later explain how God gives the land of Canaan to Avraham (note 15:18-20). Therefore we find not only the name of Canaan's children, but also the borders of their land. 
	Hence we conclude that the descendants of CHAM focus on Canaan his children.  [Note how this relates as well to 9:22-25 where the Torah describes Cham as the 'father of Cannan' throughout the story of Cham's sin against his father.]
	Even more interesting is the Torah's presentation of the descendants of SHEM (see 10:21-30).  Note how the focus of this entire "parshia" describing bnei SHEM actually focuses almost exclusively on EVER, his great grandson!  First of all, note the opening pasuk:
"And SHEM also had children, he [SHEM] is the [fore]father of ALL the children of EVER..." (see 10:21)

	Then the 'parshia' quickly lists SHEM's own children, focusing on ARPACHSHAD - who gives birth to SHALACH - who gives birth to EVER. (note 10:22-25).  We find no detail of Shem's grandchildren, other than Arpachshad. However, we do find minute detail concerning Arpachshad's son EVER, his two sons: PELEG and YOKTAN.  Then we are told of the reason for PELEG's name (clearly this relates to, and sets the background, for the Migdal Bavel narrative that follows in chapter 11).
	Then, the Torah enters minute detail of all of the children of Yoktan ben Ever [thirteen in total] AND where they lived (see 10:25-30). 
	Just like Canaan and his children became the Torah's 'key' descendants of Cham, Ever and his children become the 'key' descendants of Shem.  [Hence, it should not surprise us that we find that CHAZAL speak of the YESHIVA of 'SHEM & EVER'.]

	Clearly, this entire unit (i.e. chapter ten) is not merely listing the grandchildren of Noach.  Rather, in its presentation of his grandchildren we are also setting the stage for the story in Sefer Breishit that will follow - whereby God promises Avraham Avinu - a descendant of Ever - that one day he will be charged to inherit the land of Canaan, in order to fulfill a divine destiny. 
	Furthermore, this most likely explains what the Torah refers to in later references to an "Ivri", as in "Avram ha'ivri" (see 14:13). This appears to be a general name for the descendants of EVER.  [Note as well from the ages of the people mentioned in the genealogies in chapter 11 how Ever outlives all of his great grandchildren.  He is the last generation to live over four hundred years, for in the next generation man's lifespan seems to drop in half to under 200.]
	Finally, one could also suggest that chapter 10 also serves as an introduction to the story of Migdal Bavel. To prove this, simply note 10:5,10,20,31,32. This also may explain why Chazal identify Nimrod as one of the key builders of that Tower. 
[Regarding the 'correct' chronological order of chapters 10 and 11, note Radak on 10:32, see also Rashi & Ramban on 11:1 (and our questions for self study.]
	
	In conclusion, don't let what may appear to be a 'boring' set of psukim in Chumash fool you. They usually contain much more than first meets the eye. 
							shabbat shalom,
							Menachem