Parshat Noach5 min read

Babel Split into Three and Heaven Answered Three

One faction meant to live up there. Another carried axes to hack at the firmament and make war. Heaven turned that second group into apes and sheydim.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Six at a Birth
  2. Fools Who Learn Nothing
  3. Three Parties on One Scaffold
  4. The Sin in Safah
  5. Bricks Against the Firmament
Babel Split into Three and Heaven Answered Three Click for full size

Six at a Birth

After the flood, Noah's descendants multiplied like a great reptile, six children at each birth, one people, one heart, one language. Harmony looked like a second chance. Then they despised the pleasant land. "And it came to pass, as they journeyed in the east" (Genesis 11:2). Restlessness drove them to Shinar, a wide plain, a large stone, a place ample enough for ambition. Unity that could have rebuilt a broken earth chose instead a project that would challenge heaven.

One language made the plan efficient. One heart made the plan dangerous. The midrash will not let the tower stand as pure engineering. It stands as a quarrel with the One who assigns sky to Himself and ground to humans.

Fools Who Learn Nothing

Solomon's proverb sets the mood. Pound a fool in a mortar, and foolishness does not depart. Locusts climb a bottle and fall, each learning nothing from the one before. The generation of Enoch called idols by the Name, and a third of the world drowned under a summoned sea. The flood generation said to God, "Depart from us," having learned nothing from Enoch. The generation of separation learned nothing from the flood. Blasphemy kept its old grammar while the architecture grew taller.

Violence had already doomed the flood world. Rabbi Eliezer taught that that generation was guilty of every sin, yet only when theft filled the earth was obliteration decreed. "For the earth is filled with violence through them" (Genesis 6:13). Robbery stood up like a rod before God and testified. Babel's builders inherited that refusal to learn, now armed with bricks and a single tongue.

Three Parties on One Scaffold

They divided into three groups. One said, "Let us go and dwell there." One said, "Let us go up and wage war against Him." One said, "Let us go and serve idols there." What right, they asked, has He to keep the celestial sphere while assigning earth to humans? Axes for the firmament. A tower as siege engine. A name for themselves large enough to outshout the Name.

Heaven answered in three registers. Those who sought only to dwell above were scattered. Those who sought war were transformed into apes, spirits, and sheydim. Those who sought idols received divided tongues, "Destroy, O Lord, and divide their tongue" (Psalm 55:10). "And the Lord dispersed them from there" (Genesis 11:8). One project, three punishments, a justice that matched the factions inside the rebellion.

The Sin in Safah

The letter that shapes the word safah, language, is read as shafu, retribution. Speech that united them became the tool that sentenced them. Mankind, Rabbi Aibu said, rebelled three times; this was the first. Later ages would find their own versions. Babel remains the template. Unity without humility is only a taller way to fall.

Shinar's plain kept its fertility. The people lost their single mouth. Six-at-a-birth fertility had promised a world refilled. The tower turned refilling into scattering. Between flood violence and divided languages stands a generation that saw water cover the earth and still decided the sky was available real estate.

Bricks Against the Firmament

They baked brick until the plain smelled of fire and ambition. A name for themselves, they said, lest they be scattered. The irony would arrive as sentence. Builders who feared scatter earned scatter. Builders who wanted war earned forms that were no longer fully human. Builders who wanted idols earned mouths that could no longer plot in one grammar. The large stone of Shinar became a witness, not a foundation for empire that reaches God's private floor.

Flood mud was still in the world's memory. Theft had once stood like a rod and demanded obliteration. Now speech itself became the contested ground. Safah turned toward shafu. Retribution hid inside the word for language the way violence had hidden inside markets before the rain. Children born six at a time grew into factions on a scaffold. Their parents had survived water. They chose height. Heaven, which had once opened the windows of the sky, now opened the seams of the tongue. The pleasant land they despised did not chase them. They left it for a plain where unity without obedience became three different ways to lose.

Night shifts on the tower heard more than brick. They heard plans for axes against the firmament, for a palace among stars, for idols with better addresses than earth. Supervisors divided labor by faction without admitting the project had already split. Children born into the build never saw the flood, only heard it as old fear used to justify height. When the tongues broke, a man reaching for a brick received a tool he could not name, and the partner who understood him a moment before stared as at a stranger. Scatter began in the mouth before it reached the feet.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Pirkei DeRabbi Eliezer 24:2Pirkei DeRabbi Eliezer

Retold in our words. Read the original at the link below.Pirke de Rabbi Eliezer, trans. Rabbi Gerald Friedlander, London (1916) · CC-BY

It's not exactly the Bible, but it's an ancient retelling and expansion of biblical narratives, filled with legends and interpretations.

So, what does Pirkei DeRabbi Eliezer 24 tell us? It starts with a picture of rapid population growth. The descendants of Noah, after the flood, are incredibly fertile. Rabbi Eliezer says they "begat their sons and increased and multiplied like a great reptile, six at each birth." Can you imagine? Six at a time! And not only that, but "they were all one people, and one heart, and one language." Harmony! Unity! Sounds amazing. This echoes the verse from (Genesis 11:1), "And the whole earth was of one language and of one speech." It paints a picture of a world where communication is seamless, where understanding is effortless. But, of course, this idyllic scene doesn't last.

The text then tells us, "They despised the pleasant land." What does that mean? Well, according to Pirkei DeRabbi Eliezer, despite living in this potentially wonderful place, they were restless. They yearned for something else. "And it came to pass, as they journeyed in the east" (Gen. 11:2). They moved eastward, away from what was given to them.

Where did they end up? "They went to the land of Shinar," the verse says. Shinar, also known as Sumer, is the ancient name for the area of Mesopotamia, what is today Iraq. It was a fertile and advanced region. In Shinar, "they found there a large stone, very extensive, and the whole plain, and they dwelt there, as it is said, 'And they found a plain in the land of Shinar, and they dwelt there' (ibid.)."

What's the significance of this "large stone"? While not explicitly stated in this particular passage, it certainly foreshadows the Tower of Babel story. The people are united, numerous, and settled in a new land with ample resources. This sets the stage for their ambitious project: building a tower that would reach the heavens. This tower, fueled by their unity and shared language, becomes a symbol of their hubris, their attempt to make a name for themselves, to reach beyond their divinely ordained place.

So, what can we take away from this brief glimpse into Pirkei DeRabbi Eliezer? It’s not just a historical account. It's a reflection on human nature. We see the potential for unity and cooperation, but also the dangers of ambition and the desire to control our own destiny, even if it means turning away from what we already have. It makes you wonder, doesn't it? How often do we, like those ancient people, leave the "pleasant land" in search of something more, only to find ourselves building towers that ultimately crumble?

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Midrash Tanchuma, Noach 18Midrash Tanchuma

Retold in our words. Read the original at the link below.Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension · CC-BY

And the whole earth was of one language (Gen. 11:1). What is written in Scripture before this verse? These are the families of the sons of Noah … and of these were the nations divided in the earth (Gen. 10:32). This is followed by the verse and the whole earth was of one language.

Solomon declared: Though thou shouldst pound a fool in a mortar with a pestle among groats, yet will not his foolishness depart from him (Prov. 27:22). This verse indicates that if one beats a fool, the fool forgets the first blow, even while the staff is suspended above his head for the second blow. And with a pestle among groats implies that as soon as the staff is raised, he has already forgotten the second blow. Hence, Yet will not his foolishness depart from him.

Nahman the son of R. Samuel the son of Nahmani said: This may be compared to a bottle filled with locusts. One locust climbs the side of the bottle and falls; a second also climbs and falls; and a third does likewise. The third locust learned nothing from the experience of the second, and the second learned nothing from the experience of the first. When the generation of Enoch called their idols by the name of the Holy One, blessed be He, as it is said: Then began men to call by the name of the Lord (Gen. 4:26), the Holy One, blessed be He, summoned the Mediterranean Sea and a third of the world was inundated, as it is said: That calleth for the waters of the sea, and poureth them out upon the face of the earth, the Lord is His Name (Amos 5:8). And it says also: The waters wear the stones, the overflowings thereof wash away the dust of the earth; so Thou destroyest the hope of man (Job 14:19).

Nevertheless the generation of the flood said to God: Depart from us (Job 21:14). Because they had failed to learn anything at all from the experience of the generation of Enoch, as a result their memory was ultimately obliterated from the earth.

Similarly, the generation of the separation failed to learn from the experience of preceding generations. Hence it is written: Though thou shouldst pound a fool in a mortar with a pestle among groats, yet will not his foolishness depart (Prov. 27:22). What is meant by among groats (harifut)? This refers to the men of the generation of the separation, who blasphemed (m’harifin) the Unique One of the world.

And the whole earth was of one language. The letter sin is written in the word safah (“language”) because they brought shafu (“retribution”) upon the world. They had declared: What right has He to select the celestial sphere for Himself and assign the terrestrial sphere to us? Let us ascend to the firmament and attack Him with axes.

They separated into three groups. One said: “Let us go and dwell there”; the second insisted: “Let us go up and wage war against Him”; and the third shouted: “Let us go and serve idols there.” Those who said “Let us go and dwell there” were scattered abroad by the Holy One, blessed be He; those who insisted “Let us go and wage war against Him” were transformed into apes, spirits, and demons; and those who said “Let us go and serve idols there” were punished, as specified in the verse Destroy, O Lord, and divide their tongue (Ps. 55:10). Thus it is said: And the Lord dispersed them from there (Gen. 11:8).

R. Aibu stated in the name of (R. Eliezer the son of) R. Yosé the Galilean: Mankind rebelled against the Holy One, blessed be He, three times. The first rebellion was this one; the second occurred in the days of Joshua, as it is said: They gathered themselves together, to fight with Joshua and with Israel, with one accord (Josh. 9:2); and the third will transpire in the days of Gog and Magog, as it is said: The kings of the earth stand up and the rulers take counsel together against the Lord (Ps. 2:2).

In this instance each man said to his neighbor, Cush to Put, and Put to Canaan: Come, let us make brick (Gen. 11:3). The Holy One, blessed be He, thereupon declared: You evil men, because you have sinned with the words Come, let us, I shall confound you through those very words, as it is said: Come, let us go down there and confound their language (ibid., v. 7). R. Hiyya the son of Abba said: One third of the tower they erected was consumed in fire, another third was swallowed into the earth, and the remainder was left standing. But if one climbed to the summit of the remaining third, the palm trees in Jericho below appeared no larger than grasshoppers.

You find that the evil deeds of the generation of the flood were made explicit, but the evil deeds of the generation of the separation were not made explicit. Job said in reference to the generation of the flood: There are that remove the landmarks; they violently take away flocks and feed them. They drive away the ass of the fatherless, they take away the widow’s ox for a pledge (Job 24:2–3). They would cross over into each other’s territory and violently take away flocks and feed them; that is, they would steal each other’s sheep. They drive away the ass of the fatherless implies that whenever they saw an orphan’s ass, they would take it from him. They take the widow’s ox for a pledge indicates that whenever a widow inherited an ox, they would come and take it from her.

When others beheld their actions, they stripped off their clothing and went about naked, as it is said: So that they go about naked, without clothing (ibid., v. 10), and have no covering in the cold (ibid., v. 7). They did so because these wicked men had shouted at God: Depart from us … what is the Almighty that we should serve Him? (Job 21:14–15).

To what may the generations of the flood and the separation be compared? To the two sons of a king. One tells the king: “I cannot tolerate you or your problems”; the other declares: “Either you or I must rule. Are not all men your equal?”

Similarly, the men of the generation of the flood proclaimed: “Come, let us build us a city (Gen. 11:4), so that He may descend to earth and we may ascend to heaven. But if He should not descend, then let us wage war against Him.” The Holy One, blessed be He, did not restrain them, but declared instead: Do whatever ye desire, as it is said: And now nothing will be withholden from them, which they propose to do (ibid., v. 6). He that sitteth in heaven laugheth. The Lord hath them in derision (Ps. 2:4). Had He not permitted them to build the tower, they would have claimed: “If we had built the tower, we would have ascended and waged war against Him.” Therefore, He allowed them to erect the tower. After that, He looked down upon them and scattered them, as is said: Thence did the Lord scatter them (Gen. 11:9). He rebuked them, saying: You declared Lest we be scattered over the entire earth; therefore you shall be scattered over the face of the earth. Hence it is written: The fear of the wicked, it shall come upon them (Prov. 10:24).

And the Lord came down to see the city (Gen. 11:5). Was it necessary for Him to descend to see it? Is not everything patent and revealed to Him, as it is said: He knoweth what is in the darkness, and the light dwelleth with Him (Dan. 2:22)? He descended in order to teach men never to render a decision against another man or to testify concerning any matter unless he has witnessed it.

And the Lord said: Behold, they are one people, and they have all one language; and this is what they begin to do, and now nothing will be withholden from them (Gen. 11:6). What is the meaning of the words and now? They mean that though they had rebelled against Him, were contumacious, and had built a tower, the Holy One, blessed be He, stretched out His right hand toward them so that they might repent, as it is said: And now, Israel, what does the Lord thy God require of thee, but to fear the Lord thy God (Deut. 10:12). But they replied: Nothing will be withholden (yibazer) from them. Even if those men were cut off (nivzarim) from the world, they would not repent, as it is said: As a grape-gatherer (bozer) cutteth off the shoots (Jer. 6:9).

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Midrash Tanchuma, Noach 4Midrash Tanchuma

Translation of the source text.Midrash Tanchuma -- Torat Emet · Public Domain

A question: that it is forbidden for the house of Israel to rob or to snatch anything from one's fellow, for you have nothing more severe among all the prohibitions in the Torah than the punishment for robbery. For Rabbi Eleazar said: The generation of the Flood transgressed all the sins in the Torah, yet their sentence was not sealed to blot out their memory in the waters of the Flood until they stretched out their hands in robbery, as it is said, "For the earth is filled with violence" (Genesis 6:13). And it is written, "Violence has risen up into a rod of wickedness..." (Ezekiel 7:11). Rabbi Eleazar said: This teaches that Violence stood erect and rose like a staff before the Holy One, blessed be He, and said: Master of the universe, "none of them, nor of their multitude, nor of their tumult, and there is no eminence among them" (Ezekiel 7:11).

Rabbi Abbahu said: Before three the curtain is not closed: oppressive deceit, robbery, and idolatry. Oppressive deceit, as it is written concerning it, "Thus He showed me: behold, the Lord was standing on a wall built with a plumb line, with a plumb line in His hand" (Amos 7:7). Robbery, as it is written, "Violence and destruction are heard in her; before Me continually are sickness and wounds" (Jeremiah 6:7). Idolatry, as it is written, "A people who provoke Me to My face continually, sacrificing in gardens..." (Isaiah 65:3).

And Rabbi Yochanan said: Anyone who robs from his fellow the value of a perutah, it is as though he takes his soul from him, as it is said, "Such are the ways of everyone greedy for gain; it takes away the life of its possessors" (Proverbs 1:19).

And one who robbed and repented and returned the robbed object to its owner, it is atoned for him. And if the robbed person has died, he returns it to his heirs and it is atoned for him. And when he returns it to the robbed person, the latter ought to forgo it on his behalf, so that he not be prevented from repenting; for our Rabbis taught: Robbers and those who lend at interest who returned, one does not accept from them, and whoever accepts from them, the spirit of the Sages is not pleased with him. This applies where the robbed object does not exist in its original form; but where it exists in its original form, one does accept. For Rabbi Yochanan said: In the days of Rabbi this Mishnah was taught. There was an incident with a certain man who sought to repent. His wife said to him: Empty one, if you repent, even the belt that you gird is not yours. And he held back and did not repent. At that hour they said: Robbers and those who lend at interest who returned, one does not accept from them, and whoever accepts from them, the spirit of the Sages is not pleased with him.

His disciples asked Rabban Yochanan ben Zakkai: Why did the Torah deal more strictly with a thief than with a robber, in that the thief pays double payment and fourfold and fivefold payment, while of the robber it is written, "And it shall be, when he sins and is guilty, that he shall restore what he robbed..." (Leviticus 5:23)? He said to them: This one equated the honor of the servant with the honor of his Master, and that one did not equate the honor of the servant with the honor of his Master. As it were, he made the eye above as though it does not see, and the ear as though it does not hear, as it is said, "Woe to those who go deep to hide their counsel from the LORD, and whose deeds are in the dark..." (Isaiah 29:15). And it is written, "And they said, the LORD does not see..." (Psalms 94:7). And it is written, "The LORD has forsaken the land, and the LORD does not see" (Ezekiel 8:12).

It was taught: Rabbi Meir said: They told a parable in the name of Rabban Gamliel. To what is the matter comparable? To two men who were in a city and made a feast. One invited all the people of the city and did not invite the king's sons, and one invited neither the people of the city nor the king's sons. Which of them deserves greater punishment? You must say: the one who invited the people of the city and did not invite the king's sons.

Rabbi Meir said: Come and see how great is the power of labor. An ox, which one took away from its work, five; a sheep, which one did not take away from its work, four. But Rabban Yochanan ben Zakkai says: Come and see that the Holy One, blessed be He, had concern for the honor of creatures even over a thief. An ox, which went on its own feet, five; and a sheep, which he had to carry on his shoulder, four.

And where one robbed and said, I will take it now since I need it, and afterward I will repay, he is called wicked, as it is written, "The wicked man restores the pledge, repays what he has robbed" (Ezekiel 33:15) -- even though he restores, he is wicked. However, you must learn: this applies where he robs with the intention of taking it for himself; but where he wishes to give a gift to that robbed person and the latter does not wish to accept, and he says, I will steal from him so as to benefit him and I will repay him double payment; or where he left vessels in a place that is not guarded, or coins, and he was negligent, and another person found them, and he says, I will provoke him until he reclaims them and is careful with his vessels another time and is not negligent -- what is the law? Since he intends for the other's benefit, is it permitted? Or perhaps, since until he returns it to him the other has distress, what is the law?

Come and hear, for it was taught: "You shall not steal" -- with intent to provoke; "You shall not steal" -- with intent to repay double payment. What is the reason? It is a superfluous verse, since it is written, "You shall not rob." And so is the law.

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