Our
Parasha spans the Flood, its causes and aftermath, leading to events related to
the Tower of Babel
In Parashat* B’resheet (in Gen. 5:29), Noach’s name was explained: “Now he called his name Noach, saying, this one will comfort us“. The root of “comfort,” in this instance, is n.ch.m (nun, chet, mem), pronounced nachem. Noach’s name, however, does not contain the consonant “m” (the letter “mem” in Hebrew). And whereas in his evil generation he was a comfort to Elohim, his name actually means “rest” (n.u.ch, noon, vav, chet). At the end of Parashat B’resheet (6:6), there is another reference to the root n.ch.m. We read there, “And YHVH repented [or “regretted” that is, “was sorry”] that He had made man on the earth.” In this case “regretted” is “(va)yinachem.” But how is “comfort” related to “regret” or to “being sorry”? The root n.ch.m’s primary meaning is to be “sorry,” which indicates that only deep empathy with another’s sorrow can be a source of genuine comfort at a time of grief.
At the end of our Parasha, an explanation is given for the name Ba’vel (
Now back to “rest.”
Ironically, Noach lived at a time of great unrest, a fact that led to the natural
disaster that befell his contemporaries. Yet in the midst of it all, calm could
be had in the 'eye of the storm' represented by the one who was found righteous
at that time (ref. 6:9; 7:1), and by the place of refuge that he was
constructing. In 8:4 we find the ark “resting upon the mountains of Ararat”
(italics added). Following the raven, a dove was sent out “to see if the water
had abated… and [she] found no resting place for the sole of her foot…
“(8:8, 9 italics added). Rest is depicted here, and even highlighted, against
the backdrop of the grave catastrophe. When Noach, his family, and the animals emerged
out of the ark, Noach built an altar. In 8:21 we read, “And YHVH smelled the
soothing aroma.” The word for “soothing” is “nicho’ach,”
which once again originates with the root “rest.”
The dove was sent “to see if the water had receded” (8:8). “Receded,”
in this case is “kalu,” spelt with the letter “kof,” rather than with the
expected “kaf” (which would have meant, “finished, done, complete”). The word “kalu” as it appears here means “having become
light, or of little substance” from which
stems “k’lala”- "curse" (and literally, to “make something of light
esteem”). In 8:21 YHVH says: “I will
never again curse [a’ka’lel] the ground.” Is the unusual form of “recede,” as used
here, inferring that the cause?for?the?great?deluge?was?YHVH’s?curse?
Last week we dealt with the root of “erev” (“evening”), which means a “pledge” and a “mixture” (being but two of its several meanings)… This time it is the “raven” (“orev”) which shares this root. The association between “raven” and “evening” is found in the Song of Songs (Song of Solomon) 5:11, where the beloved’s dark curls are compared to the dark raven. The black fowl, therefore, borrows its name from the evening’s fading light (i.e. darkness).
Last week we dealt with the root of “erev” (“evening”), which means a “pledge” and a “mixture” (being but two of its several meanings)… This time it is the “raven” (“orev”) which shares this root. The association between “raven” and “evening” is found in the Song of Songs (Song of Solomon) 5:11, where the beloved’s dark curls are compared to the dark raven. The black fowl, therefore, borrows its name from the evening’s fading light (i.e. darkness).
Mankind’s corruption is highlighted in 6:11. The word used there
is “tisha’chet,” of the root
sh.ch.t (shin, chet, tav), which primarily means to “destroy
or destruction.”
In verses 12, 13 and 17 derivatives of this root appear four times, both as
“corruption,” and also as the verb for the “destruction” which YHVH was about
to bring upon the entire earth and its inhabitants (v. 13). Inherent in the
verb “sha’chot,” therefore, is corruption's self-destructiveness. In
Yishayahu (Isaiah) 11:9 (and 65:25) we read the following: “They shall not hurt
nor destroy – yash’chitu - in all My holy mountain.” Interestingly, this
condition of ‘no destruction’ is characterized by water (“… for the earth
shall be full of the knowledge
of YHVH as the waters cover the sea”), which in our narrative is the agent
of annihilation. Additionally, the impact of the verb “sha’chot” (with the
letter “tav” at the end) receives an extra emphasis, as it evokes a similar
sounding verb ending with a different “t” consonant (“tet”), which is to
“slaughter” (e.g. Exodus 29:11,16, 20).
The other noun repeated in chapter 6 is “chamas”
(ch.m.s., chet, mem, samech), translated “violence”: “…And the
earth was filled with violence” (vs. 11, 13). As a rule the noun/verb “chamas” is
connected to sinful acts of violence and injustice. “Chamas” rhymes with
another verb - “chamad” - which means to “delight” but also to “desire or covet” (as was the case
with the fruit of the tree in Gen. 3:6, which seemed “desirable
– nechmad - to make one wise”). Quite often similar sounding words, like
“chamas” and “chamad” are also connected in meaning. Thus, the violent actions of “chamas” are motivated by covetousness, or unbridled
desire. (Is it a lingual coincidence that Chamas is also the name of the
notorious terror organization, bearing in mind the similarities between Arabic?and?Hebrew?)
Planted right in the midst of these descriptions of corruption, violence and pending destruction, is the only (potential) solution: the ark - "tey'va." More than a millennium will pass, when another would-be savior will be protected by a "tey'va" (though translated "basket" in English), which will also float on water. This will be Moshe. In the process of building this ark, our attention is first drawn to the act of propitiation and atonement: “kippur.” “Make yourself an ark of gopher wood… and… cover it inside and out with pitch" (6:14 italics added). The verb and noun for the action (of “covering”) and the material itself (“pitch”) are of the root k.f.r (kaf, pey/fey* resh) – which makes up “kippur.” Thus, this ark was to become a shelter, offering a protective covering from the disasters resulting from the sins of the age. The rabbis believe that anyone among those who had watched it being built, through the many years of its construction, could have also found refuge in it. Instead, the spectators chose to scoff and ridicule its builder. In most other cases, the verb and the noun stemming from the root k.f.r are used directly in connection with ‘atonement’ (e.g. Daniel 9:24), or as “payment of a price, or ransom” (e.g. Num. 35:31).
The very principles of atonement, and the reasons for its requirement, also find expression in our Parasha. Thus, we read in chapter 9:4-6: “But you shall not eat flesh with its life, that is, its blood. Surely for your lifeblood I will demand a reckoning … From the hand of every man's brother I will require the life of man. Whoever sheds man's blood, by man his blood shall be shed…” Indeed, for atonement to be effective blood is imperative.
The importance of covering is brought out one more time in our Parasha, in the story of Noach’s three sons’ respective responses to their father's drunken stupor. Cham (Ham), the son who looked upon his father’s nakedness, was condemned to slavery by a curse which was pronounced upon his son, Cna’an (
"And it happened in the six hundred and first year, at the beginning, on the first of the month that the waters were dried up from off the earth. And Noah removed the covering of the ark and looked. And, behold, the face of the earth was dried!” (8:13). “Dried” in both instances in the above verse is “cha’rvu.” In 7:22 we read, “All that was in the dry land, died.” Once again, “dry land” is “charava.” Both the verb, as well as the noun, are of the root ch.r.v (chet, resh, bet/vet) which is also the root for “waste, desolate, attack, sword, plunder, wage war, fight” and more. In Hebrew thought “dryness,” denoting lack of water and rain (and hence drought), is commensurate with terms associated with lifelessness and destruction, which points to the shortage of water characterizing the?land?of?
When they
emerged out of the ark, Noach and his family were given the same ‘marching
orders’ as did Adam, their predecessor. Humanity’s survivors were to “be
fruitful and multiply and fill the earth” (9:1). The injunction to be fruitful
is “pru.”
In the 10th generation, one of Noach’s descendants, Avram (Abram) will be
informed by the bestowal of a blessing that, he will become “fruitful”
(Gen. 17:6), while four generations after that event, Avraham’s grandson will
be named, in faith, “multiple fruitfulness”?-?that?is,?Ephraim. However,
one striking difference between Elohim’s
blessing and charge to and over Noach and his sons and the one over Adam’s, is
that this time the Almighty declares that “the fear of you and the dread of you
shall be on every beast… bird … and on
all that moves on the earth, and on all the fish…” (Gen. 9:2). Notice that the “fear
and dread” are absent from YHVH’s word to Adam regarding the latter’s “subduing”
of the earth and the “dominion” he was to have over all that lives and moves
(ref. Gen. 1:26, 28).
Among the many names found in our Parasha, there are three in
particular that call for our attention. The first two persons are second
cousins: Yefet’s (Japheth) grandson, the son of Yavan (Javan) is Dodanim (or Rodanim, as he is called in
1 Ch. 1:7), the second is Cham’s (Ham) grandson, the son of Cush – Nimrod.?
Yavan
is the Hebrew word for Greece Greece
The son of the third cousin, Shem’s great grandson Ever, is of the firstborn lineage. It is his name which is given to the entire race - the Hebrews (“Ivrim”) who are to represent Elohim’s Kingdom on earth. The name Ever is derived from the verb to “pass or cross over,” a fact that this race will be demonstrating throughout biblical history, beginning with Avram. We will observe the Hebrews passing over from one place, or condition, to another, whether in a physical sense or otherwise, in order to earn the name of their forbearer. The generation of the “cousins” (is it a coincidence that one of them, as mentioned, is actually named “Dodanim” - “cousins”?) was a?unique?one,?having?left?its?imprint?upon?humanity?to?this?very day.
The son of the third cousin, Shem’s great grandson Ever, is of the firstborn lineage. It is his name which is given to the entire race - the Hebrews (“Ivrim”) who are to represent Elohim’s Kingdom on earth. The name Ever is derived from the verb to “pass or cross over,” a fact that this race will be demonstrating throughout biblical history, beginning with Avram. We will observe the Hebrews passing over from one place, or condition, to another, whether in a physical sense or otherwise, in order to earn the name of their forbearer. The generation of the “cousins” (is it a coincidence that one of them, as mentioned, is actually named “Dodanim” - “cousins”?) was a?unique?one,?having?left?its?imprint?upon?humanity?to?this?very day.
We read above that Noach and his sons were to “fill the land/earth.” It is quite likely that this “filling” was not meant only in a physical sense. Nimrod and the other inhabitants of the
which?is?“to?lust.”
At the very end of the Parasha (11:26ff), we are introduced to the “exalted father” - Av’ram, whose goings forth, preceded by the command “lech lecha” (“go!”), will be reported next, in the Parasha?by?the?same?name.
*Parashot - plural of Parasha (feminine gender)
At the very end of the Parasha (11:26ff), we are introduced to the “exalted father” - Av’ram, whose goings forth, preceded by the command “lech lecha” (“go!”), will be reported next, in the Parasha?by?the?same?name.
*Parashot - plural of Parasha (feminine gender)
*Parashat – “Parasha of…”
* The p and f sounds are designated by the same letter and may be pronounced as “p” in one form of the word, and as an “f” in another. The same is also true about the “b” and “v” sounds.
[1] Etymological Dictionary of
Biblical Hebrew, edt. Rabbi Matityahu Clark, Feldheim Publishers, Jerusalem -New
York
Hebrew Tools for Everyday Use
Nimord and Kayin both built cities. They were the founders of
the trend from “country” to “city”. Many of us desire to do the opposite, to be
restored back to the “countryside” and to more natural environs, and from there
to the “Garden…” back to the way things were in the beginning.
The root for “kippur”, k.f.r. is also the root for the modern
word “kfar” (village, countryside, a place which gives one covering or
protection). E.v.r – the root for “crossing over”, or “changing location” in
Modern Hebrew, is another one with which we have become familiar. “Light”, or
of “little substance” – kal – is also used currently as “easy”. Thus we may
ask: is it easy to move to the countryside?
I am moving to the countryside
Ani over la’kfar (masculine)
Ani overet la’kfar
(feminine)
Is it easy to move to the countryside?
Ha’eem kal la’avor la’kfar
Recording:
http://vocaroo.com/i/s0wMVoqM8Ct6
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