Let Us Build Us a City and a Tower
by tillerofthesoil
And all the earth was one language, one set of words. And it happened as they journeyed from the east that they found a valley in the land of Shinar and settled there. And they said to each other, “Come, let us bake bricks and burn them hard.” And the brick served them as stone, and bitumen served them as mortar. And they said, “Come, let us build us a city and a tower with its top in the heavens that we may make us a name, lest we be scattered over all the earth.” And YHWH came down to see the city and the tower that the human creatures had built. And YHWH said, “As one people with one language for all, if this is what they have begun to do, now nothing they plot to do will elude them. Come, let us go down and baffle their language there so that they will not understand each other’s language.” And YHWH scattered them from there over all the earth and they left off building the city. Therefore it is called Babel, for there YHWH made the language of all the earth babble. And from there YHWH scattered them over all the earth (Genesis 11:1–9).
“The generation of the Dispersion have no portion in the world that is coming. What did they do?—the disciples of Rav Shila taught: They said, ‘Let us build a tower, ascend to heaven, and cleave it with axes, that its waters might gush forth.’ In the West [the land of Israel] they laughed at this: If so, they should have built it on a mountain [and not in a valley]!
Rabbi Yirmiyah son of El’azar said: They split up into three parties. One said, ‘Let us ascend and dwell there;’ the second, ‘Let us ascend and serve the stars;’ and the third said, ‘Let us ascend and wage war.’ The party which proposed, ‘Let us ascend, and dwell there’—YHWH scattered them: the one that said, ‘Let us ascend and wage war’ were turned to apes, spirits, devils, and night-demons; whilst as for the party which said, ‘Let us ascend and serve the stars’—for there YHWH made the language of all the earth babble.
It has been taught Rabbi Natan said: They were all bent on serving the stars. [For] here it is written, that we may make us a name; whilst elsewhere it is written, and the name of other gods you shall not invoke (Exodus 23:13): just as there idolatry is meant, so here too. Rabbi Yonatan said: A third of the tower was burnt, a third sunk, and a third is still standing. Rav said: The atmosphere of the tower causes forgetfulness. Rav Yosef said: Babylon and Borsif are evil omens for Torah. What is the meaning of בורסיף (Borsif)?—Rav Assi said: An שֹׁאֲפִי (shafi), empty, בּוֹר (bor), pit” (BT Sanhedrin 109a).
“The generation of the Flood said, Who is Shaddai that we should serve Him? (Job 21:15), whereas the generation of the Dispersion said: ‘It does not rest with Him to choose the celestial spheres for Himself and assign the terrestrial world to us. Come, rather, and let us build a tower at the top of which we will set an idol holding a sword, that it may appear to wage war with Him.’ Yet of the former not a remnant was left, whereas of the latter a remnant was left! But because the generation of the Flood was steeped in robbery, as is written, They set aside boundary-stones, a flock they steal and pasture it (ibid. 24:2), therefore not a remnant of them was left. And since the latter, on the other hand, loved each other, as is written, And all the earth was one language, therefore a remnant of them was left [cf. Zohar 1:76b]. Rabbi said: Great is peace, for even if Israel practice idolatry but maintain peace among themselves, the blessed Holy One says, as it were, ‘I have no dominion over them’; for it is said, Ephraim is stuck fast to idols. Let him be! (Hosea 4:17). But when their hearts are divided, what is written? Their heart is divided—now they bear guilt (ibid. 10:2)….
Come, let us bake bricks and burn them hard—this people is destined to be burnt out of the world.
And the brick served them as stone. Rabbi Huna said: Their work prospered: a man came to lay one [stone] and he laid two; he came to plaster one [row] and plastered two [the work seemed to grow of itself]. And they said: Come, let us build us a city and a tower. Rabbi Yudan said: The tower they built, but they did not build the city. An objection is raised: But it is written, And YHWH came down to see the city and the tower? Read what follows, he replied: And they left off building the city, the tower, however, not being mentioned. Rabbi Ḥiyya son of Abba said: A third of this tower which they built sank, a third was burnt, while a third is still standing. And should you think that it is small—Rabbi Huna said in Rabbi Idi’s name: When one ascends to the top, he sees the palm trees below him like grasshoppers [cf. Isaiah 40:22]” (Bereshit Rabbah 38:6, 8).
“There are five types in the עֵרֶב רַב (erev rav), motley throng [or: mixed multitude, cf. Maimonides, Mishneh Torah, Hilkhot Teshuvah 3:7]: נְּפִלִים (Nefilim), גִּבֹּרִים (Gibborim), עֲנָקִים (Anaqim), רְפָאִים (Refaim), and עֲמָלֵקִים (Amaleqim), Amalakites [an נֶגַע רַע (nega ra), evil affliction, which plagues Israel until this day]. Because of them, the small ה (he) [Malkhut] fell from Her place. Balaam and Balak were from the side of עֲמָלֵק (Amaleq), Amalek. Take עָם (am) from בִּלְעָם (Bilam), Balaam, and לָק (laq) from בָּלָק (Balaq), Balak, and you are left with בָּבֶל (Bavel), Babel: for there YHWH made the language of all the earth בָּלַל (balal), babel (Genesis 11:9) [for similar word play, see Zohar 3:199b].
These are the ones who remained of those for whom it was said at the time of the Flood, And He wiped out all existing things (Genesis 7:23). Those who survived from the time of the fourth exile [of Edom] became the heads of the world. They became a weapon [lit., a tool of חָמָס (ḥamas), violence] over the Children of Israel and of them is written: for the earth is filled with חָמָס (ḥamas), outrage, by them (Genesis 6:13)—Amalekites.
Of נְּפִלִים (Nefilim) is written: That the sons of God saw that the daughters of man were comely (Genesis 6:2). These are the second type, נְּפִלִים (nefilim), fallen ones, from above. When the blessed Holy One made the human He said, Let us make a human in our image (Genesis 1:26). He wished to make him head over all above, so that he might govern all and they be under his rule, just as with Joseph: appoint overseers for the land (Genesis 41:34).
They wanted to denounce him, asking What is man that You should note him (Psalms 8:5), for he is bound to offend before You? The blessed Holy One replied, ‘If you were down below like he, you would offend more than he does.’ Immediately, the sons of God saw that the daughters of man… they were filled with lust for them, so the blessed Holy One cast them down in chains.
These are Uzza and Aza’el, from whom descended the souls of the motley throng, which are the Nephilim. They caused themselves to fall, fornicating with women who were comely. Because of this, the blessed Holy One also eliminated them from the world that is coming, that they not have a portion there. And He gave them their reward in this world, as is written: But He pays back those who hate Him to their face to make them perish (Deuteronomy 7:10).
Of the third type, גִּבֹּרִים (Gibborim), is written: they are the גִּבֹּרִים (gibborim), heroes, of yore, the men of הַשֵּׁם (ha-shem), renown (Genesis 6:4). These descend from the side of those, of whom is written: let us build us a city and a tower… that we may make us a שֵׁם (shem), name (Genesis 11:4). They build synagogues and academies [cf. Zohar 3:23a]. [They are like a] Torah scroll with a crown upon רֵישׁוֹי (reshoi), its head [corresponding to: and a tower with its רֹאשׁוֹ (rosho), top, in the heavens (ibid.)]. Not in the שֵׁם (shem), name, of the blessed Holy One, but rather to make themselves a name, as is written: that we may make us a name. From the Other Side they overcome Israel, who are like the dust of the earth. They rob them, shattering and wasting their work. Of them, is written: and the waters surged and multiplied mightily over the earth (Genesis 7:19).
רְפָאִים (Refaim), the fourth type. If they foresee distress for Israel, they abandon them. Even if they have the power to save them they do not want to do so. They abandon Torah and those who study it. Instead, they do favors for gentiles. Of them, is written: רְפָאִים (refaim), ghosts, they shall not rise [at the revival of the dead (Sullam)] (Isaiah 26:14). When Israel are visited, it is written of them: and made all their memory to perish (Isaiah 26:14).
עֲנָקִים (Anaqim), the fifth type. They belittle the value of those, of whom is written: and a עֲנָקִים (anaqim), necklace, round your throat (Proverbs 1:9) [namely, Israel]. Of them, is written: The Rephaim, they, too are accounted as עֲנָקִים (anaqim), giants (Deuteronomy 2:11), so they amount to each other—they return the world to welter and waste. And the mystery of the matter: the destruction of the Temple. And the earth then was welter and waste (Genesis 1:2), since [the Temple] is the basis of the world and the settling thereof. When the light, which is the blessed Holy One, appears immediately they will be wiped out of the world and destroyed. Nevertheless, redemption does not depend on their destruction, but on Amalek, that is, until he who was referred to in the oath is destroyed, which has already been explained [see Exodus 17:16: For hand upon Yah’s throne: War for YHWH against Amalek for all time]” (Zohar 1:25a, Tiqqunei ha-Zohar).
“He has no right to choose the celestial spheres for Himself and assign us the terrestrial world! But come, let us build a tower at the top of which we will set an idol holding a sword in its hand, which will thus appear to wage war against Him” (Bereshit Rabbah 38:6).
“A city and a tower with its top in the heavens—in our generation [there are] a few sages who know [and have] the power to tie up a portion of lightning [so] that it come only within גְּבוּל יָדוּעַ (gevul yadu’a), a certain scope” (Rabbenu Baḥya ben Asher on Genesis 11:4, cf. Archimedes’ “burning mirror”).
“Counter of towers (Isaiah 33:18)… one who counted three hundred fixed laws concerning a tower flying in the air” (BT Ḥagigah 15b, cf. BT Sanhedrin 106b; Zohar 1:6a; 2:91a, 102a; ZḤ 58a [QhM], 66a–b [ShS], 70 [ShS], 122a [Mat]).
“The generation of the Dispersion were clever and shrewd, truly they knew secrets. They said: ‘If we sin we will die as the generation of the Flood which engulfed this world. [Let us] marshal forces which the upper ones can not do battle with.’ They desired to build a tower fortified that it not fall, that would protect from waters and be immune to fire. From it would spread weapons to kill those who would draw close to destroy them. They desired an צֶלֶם (tselem), idol [lit., image], made with the power of the Name, as is written, that we may make us a name. An idol to speak to them all that would come to pass and instruct them, ‘Do this but do not do that’ [cf. Zohar 2:175a]. They desired to make for the idol wings to cover all the city and fend fire descending from the heavens, that the angel of destruction not rule over them with torrents that fall in the city and on its border. All they did was due to the fear of the Flood but the fools did not know a God all-knowing is YHWH and His is the measure of actions (1 Samuel 2:3), that every seraf and all the demons and the forces receive from Him [only] with His permission.
High and exalted, what does the blessed Holy One do? Decrease the strength of Ḥafni’el and of Sandalfon…. He stopped up their impure source of power so that they could not erect the structure they desired” (Berit Menuḥa: The Tenth Way, Way of the Tower Entrance).
“With its top in the heavens (Genesis 11:4).
‘We will set an idol holding a sword in its hand’ (Bereshit Rabbah 38:6). Yet, the Name of Compassion is mentioned regarding their punishment: And יְהוָה (YHWH) came down to see the city (Genesis ibid.). So too, come, let us go down (ibid.). For the matter of ‘going down’ is to be compassionate in His judgment. Since He does not neglect a thing in Creation they remained alive.
City and tower (ibid.)—their secret is known in: there was a little town with few people in it (Ecclesiastes 9:14) [cf. BT Nedarim 32b, ad loc.]. It is one of the cities of the kingdom. The tower is the one which flies in the air [cf. BT Ḥagigah 15b; Sanhedrin 106b; Zohar 1:6a; 2:91a, 102a; ZḤ 58a (QhM), 66a–b (ShS), 70 (ShS), 122a (Mat)], which they saw in the heavens: He cast down from the heavens to the earth the תִּפְאֶרֶת (tif’eret), beauty, of Israel (Lamentations 2:1). ‘For the building of youths is destruction [while the destruction of the elders is building’] (BT Nedarim 40a)—in that time YHWH divided all the languages according to their families and nations” (Rabbi Menaḥem Tsiyyoni, Sefer Tsiyyoni, Noaḥ, 15).
“With its top in the heavens (Genesis 11:4)—this is exaggeration. Yet it is a known fact that the moon is a sphere no less inhabitable than the terrestrial globe; and they had already discovered flight-craft, achieved through the spreading out of a mast over a stretch of ground.
It seemed to follow that the wind—indeed all the winds—ascend from the earth in an upward direction… And if so, it was fitting that the vessel made in flight-craft were placed so the wind could blow into its sail, that vessel would be lifted higher and higher by the force of the wind and would never return to the ground.
But it does return, and this is why: the atmosphere near the ground is thick and heavy, and thus weighs upon the object and propels it downwards.
Engineers have therefore experimented with the gunpowder that they call [in German] Pulver, putting it in a cannon barrel and using it to propel a ball placed there to ever greater heights, until at last they found that the ball did not fall back down at all (for they found no ball on the ground, although in the natural course of events it would have been expected to fall close by). From this they drew the conclusion that the ball had for the first time been driven by the gunpowder’s force up above the thick, turbulent atmosphere, and, once above that atmosphere, was afterward prevented by it from coming down [see Isaac Newton, Principia Mathematica (1687)].
If, therefore, it were possible to bring some flying vessel to a point above this thick atmosphere, it would be able to go ever upward by wind power until it reached the moon. The wind would carry it ever higher, growing continually more powerful the higher it went. Books have been written on this subject, how to build such a ship that could travel to the moon. The essential point, however, is to first get that ship above this turbulent atmosphere.
This was the intent of the generation of the Dispersion. They wanted to establish their dwelling on the sphere of the moon, for there they would be saved from [another] flood. They thought to achieve this by means of such a ship—but how could they propel their ship above the turbulent atmosphere? They endevoured to build a tower above the atmosphere, from which they could sail in their ship through the air until the sphere of the moon” (Rabbi Yonatan Eybeschütz, Tif’eret Yonatan, Noaḥ, 8, [adapted from the translation of David Halperin], cf. Cyrano de Bergerac, The Other World: Comical History of the States and Empires of the Moon [1657]).
In 1687 the physicist Isaac Newton presented the first explanation of orbital motion in his book Principia Mathematica. Newton imagined a cannon firing balls at different speeds from a mountain top. The greater the speed, the farther the ball travels. With enough speed, a ball travels so far that its landing point depends on the Earth’s curvature. With even more speed, the curve of its path will match that of the Earth’s surface. With no drag to slow it, the ball will continue to fall but never reach the ground.
-— Nimrod and Abraham in Arabic Literature:
>> Undaunted by this failure, Nimrod planned another way to reach the heavens. He had a large chest made with an opening in the top and another in the bottom. At the four corners of the chest stakes were fixed, with a piece of flesh on each point. Then four large vultures, or, according to another source, four eagles, previously fed upon flesh, were attached to the stakes below the meat. Accompanied by one of his most faithful viziers, Nimrod entered the chest, and the four great birds soared up in the air carrying the chest with them (comp. Alexander’s ascent into the air; Yer. ‘Ab. Zarah iii. 42c; Num. R. xiii. 13). The vizier opened alternately the upper and lower doors of the chest in order that by looking in both directions he might know whether or not he was approaching heaven. When they were so high up that they could see nothing in either direction Nimrod took his bow and shot arrows into the sky. Gabriel thereupon sent the arrows back stained with blood, so that Nimrod was convinced that he had avenged himself upon Abraham’s God. After wandering in the air for a certain length of time Nimrod descended, and the chest crashed upon the ground with such violencethat the mountains trembled and the angels thought an order from God had descended upon the earth. This event is alluded to in the Koran (xiv. 47): “The machinations and the contrivances of the impious cause the mountains to tremble.” Nimrod himself was not hurt by the fall.
http://www.jewishencyclopedia.com/articles/11548-nimrod
Very interesting. Thanks for sharing.
“When a chieftain sins (Leviticus 4:22). Rabbi Yitsḥaq said, ‘Why is this different from everywhere else, where it is written If—as is said: If the anointed priest should sin (Leviticus ibid., 13)—whereas here: When a chieftain sins, not If a chieftain sins? What does this indicate? Well, these are not in a state of sin, for a priest guards himself constantly since the burden of his Lord lies upon him every day, and the burden of all Israel, and the burden of each one of them; so it was astonishing when he would sin, and therefore it is written If. Similarly, If the whole community of Israel should err—it would be astonishing it they would all be found committing the same sin, for if some would sin, others would not; so it is written If. But here, When a chieftain sins, surely—because his heart is arrogant, and the people follow him and are under his command. So, When a chieftain sins, having violated one of the negative commandments; consequently, of him is not written If, since the matter is not in doubt” (Zohar 3:23a).
“Rabbi Yosef told of Shemḥazai and Aza’el: When the generation of Enosh arose and practiced idolatry and when the generation of the Flood arose and corrupted their actions, the blessed Holy One was grieved that He had created man, as is said, And YHWH regretted having made the human on earth and was grieved to the heart (Genesis 6:6) [cf. ZḤ 21c ad loc.].
Immediately two angels [or: messengers], Shemḥazai and Aza’el, stood before the blessed Holy One and said to Him: ‘Master of the Universe! Did we not say to You at the time You created Your world, ‘do not create man,’ as is written: What is man that you should note him? (Psalms 8:5)? [cf. Bereshit Rabbah 8:6]. The blessed Holy One answered them: ‘And the world? What will happen to it?’ They said to Him: ‘We will prove sufficient for it.’ He said to them: ‘It is revealed and known to Me that if you were to be in their world, the evil impulse would gain control of you just as it has gained control of men, [and] you would be worse than them.’ They said to Him: ‘Grant us the power to live with the creatures, and You will see how we sanctify Your name.’ The blessed Holy One said to them: ‘I have already granted you such power.’
Immediately they descended, and the evil impulse gained control of them. When they beheld the beauty of mortal women, they went astray after them, and were unable to suppress their lust, as is written: And the sons of God saw [that the daughters of men were comely, and they took themselves wives whomsoever they chose] (Genesis 6:2). Shemḥazai beheld a young woman named Asterah [or: Asherah]. He fixed his gaze upon her, saying: ‘Obey me!’ She answered him: ‘I will not obey you until you teach me the unspeakable Name [of the blessed Holy One], the one which when you pronounce it you ascend to the heavens.’ He immediately taught her, she pronounced it, and she ascended to the heavens. The blessed Holy One said: ‘Since she has kept herself pure from sin, I will make her an example so that she might be remembered in the world.’ Immediately he fixed her [in the heavens] among the seven stars of the Pleiades. When Shemḥazai and Aza’el saw this, they arose, married women, and engendered children.
Rabbi said: Has it occurred to you that flesh and blood would have been able to come near these angels? Behold, it is written [He makes His messengers the winds,] His ministers, glowing fire (Psalms 104:4)! However, this teaches that when the angels [or: messengers] fell from their holy stations in the heavens, the evil impulse gained control of them as it does of men, and their size was made in accord with that of men, and they were clothed with earth-clods, as is written: My flesh was clothed with worms and earth-clods, [my skin rippled with running sores] (Job 7:5). Rabbi Tsadoq said: The giants were born from them, those who were insolent and arrogant and who deliberately engaged in robbery, violent behavior, and the shedding of innocent blood, as is written: And there did we see the Nephilim (Numbers 13:33), and it says: The Nephilim were then on the earth, [and afterward as well, the sons of God having come to bed with the daughters of man who bore them children: they are the heroes of yore, the men of renown] (Genesis 6:4) [cf. BT Niddah 61a].
It is taught that Shemḥazai fathered two sons whose names were Ḥayya and Ḥiyya. They in turn took wives and engendered Sihon and Og. Rabbi Yosef said: At the time that the decision for the coming of the Flood into the world was reached, the blessed Holy One dispatched Metatron as a messenger to Shemḥazai. He reported to him: ‘The blessed Holy One is planning to destroy the world.’ Shemḥazai arose and cried out loudly and lamented, and grieved for the world and for his sons—for each of them would eat one thousand camels, one thousand horses, and one thousand of every kind of cattle [daily]. How now would they survive?
It is taught that one night [when] Ḥayya and Ḥiyya, the sons of Shemḥazai, were asleep, they both dreamed dreams. One of them beheld in his dream a large stone spread out over the earth like a table, and the whole of it was chiseled and inscribed with many rows. Then a messenger descended from the heavens with a sort of knife in his hand, and scraped and effaced all of those rows, leaving only one row containing four words. And the other saw in his dream a large and flourishing garden, and that garden was planted with every type of tree and all sorts of delights, and then messengers came bearing hatchets and cut down the trees, leaving only one tree which had three branches. When they awoke from their slumber, they arose in terror and came to their father and recounted the dreams to him. He said to them: ‘My sons, the blessed Holy One is planning to bring a flood into the world to destroy it, and nothing will be left in it except for one man and his three sons.’ Immediately they [began to] cry and weep, saying: ‘Then what will become of us? How will our name be remembered?’ He said to them: ‘Do not be worried or troubled, for your names will not disappear from the created order. Every time that [men] drag or lift stones and trees [for] their needs, they will always shout ‘heave!’ and ‘ho!’ Immediately they were calmed.
They have said about Shemḥazai, that he repented and suspended himself upside-down between the heavens and earth because he had no excuse for his behavior before the blessed Holy One and to this very day he remains suspended between the heavens and earth in repentance. Aza’el however did not repent, and he was appointed chief over all types of dyes and cosmetics for women which entice men to sexual immorality, and he still persists in his schemes. Therefore Israel brings offerings and casts one lot for YHWH, so that He might accept atonement for all the sins of Israel, and one lot for Azazel, so that he might bear the burden of the sins of Israel” (Bereshit Rabbati [Albeck], 29:14–31:8).