5 min read

Babel's Tower Still Stands and Started a War

There was no stone on the plain of Shinar. They pulled bricks from the kiln so hot they stung. A name mattered more than the city under it.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Brick Became Their Stone
  2. Mitzrayim Called to Kush
  3. They Raised a Name for War
  4. A Third Still Stands
  5. The Fathers Left the Door Open

The first brick came out of the kiln so hot it bit the skin. The man who caught it did not drop it. He held on, grinned, and shouted for the next one.

Babel's Tower Still Stands and Started a War Click for full size

There was no stone on the plain of Shinar. No hard bone of the earth waiting to be cut. They had clay, straw, water, and ovens that never went cold. If mud could be ordered into rock, a city could be ordered into forever.

Brick Became Their Stone

They worked in rows. Men bent over the clay pits. Women hauled water until their shoulders locked. Children ran with straw stuck to their ankles. Smoke hung over the plain until the horizon itself looked cooked.

Each brick came out square. A found stone is never the same twice. A brick you can command. They held them up, counted them, slapped mortar between them, and the wall rose faster than hunger.

A man went up meaning to lay one brick and laid two. He meant to plaster two and plastered four. Success felt like proof. One language moved through every mouth. A shout from below was understood above. No one waited for a translator.

Mitzrayim Called to Kush

The call did not stay in one tent. Mitzrayim called to Kush. Far peoples answered as if the plain had become a single throat.

"Come," they said. "Let us make bricks, and burn them thoroughly." (Genesis 11:3)

They meant the kilns. They meant hardness. They meant a city that would not scatter. The same words, spoken in that heat, already carried another burning. Fire would not only harden the tower. Fire would answer it.

The ladder had a place for every nation. Every step of it pressed down on the earth as if the earth had agreed.

They Raised a Name for War

They wanted a name.

Not a blessing. A name built so large that heaven would have to notice it. "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).

Under the fear of scattering sat a harder wish. They wanted to carry war upward. The sky was not a roof to them. It was a frontier. The name they meant was not the Name of God. It was a name of their own, a shem (שם) they could point to and say, this is ours, the way other gods are named and mentioned.

At the higher levels men stopped looking down. The ovens looked like coals. Voices from below thinned to insects. They finished the tower. They did not finish the city. The fist was up. The streets below it were still half laid.

A Third Still Stands

God descended, and the single body broke into mouths.

A man asked for mortar and received water. Another called for brick and was handed a tool. Commands turned to noise. The same hands that had passed clay reached for throats. They did not need to finish the city for the war to begin. Confusion was enough.

Then the building took the sentence into itself. One third burned. One third sank into the earth. One third remained standing, a scar that would not let the plain pretend nothing had happened.

The part that stood was terrible because it stood. Anyone who climbed near the top looked down and saw palm trees the size of grasshoppers. The air thinned what a man had meant to do. They ceased to build the city. The tower did not vanish.

The Fathers Left the Door Open

The builders scattered with broken speech in their mouths, but the quarrel did not scatter evenly. It lodged in families. Fathers handed children tools and grudges together.

They had tried to climb and could not. So the children learned to make war on earth instead. Doors the fathers opened stayed open. Later mouths would say, "Come, let us cut them off from being a nation, that the name of Israel may be no more in remembrance" (Psalms 83:5).

On the plain the ovens cooled. In distant places new words hardened. Mitzrayim no longer sounded like Kush. The standing third kept watch over the split, blackened by fire, rooted above a swallowed third, high enough to remember the first shout.


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From the tradition

Sources

2 sources

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.

Midrash Tehillim 74:3Midrash Tehillim

Retold in our words. Read the original at the link below.Rabbi Mike Feuer, Jerusalem Anthology · CC-BY

Midrash Tehillim, a collection of interpretations on the Book of Psalms, grapples with just that idea. In Psalm 74, the Midrash (rabbinic interpretive commentary) explores how the actions of one generation can echo, sometimes tragically, in the lives of their children.

Be one who knows how to bring up in the tangle of a tree." What does this even mean? It's a call to understand the roots of behavior, to trace the twisting branches of influence and understand where they lead. It’s about understanding motivations, the "why" behind actions.

The Midrash then connects this idea to the story of the Tower of Babel in Genesis. "And last but not least, their fathers did so, as it is said (Genesis 11:4), 'Come, let us build ourselves a city.'" The builders of Babel weren't just constructing a tower; they were, according to this interpretation, attempting to wage war against God. The Midrash cleverly links the idea of a "city" in Genesis with God Himself, citing (Daniel 4:10), "'A city and a sanctuary.'" Their ambition wasn't just architectural; it was a challenge to divine authority.

What was their motivation? To "make a name for ourselves," as it says in (Genesis 11:4). But the Midrash equates this "name" with idolatry, referencing (Exodus 23:13): "And the name of other gods you shall not mention." It's a stark contrast to (Genesis 4:26), which says, "Then men began to call on the name of the Lord." See the difference? Seeking fame and glory for themselves becomes a form of turning away from God.

The wicked, the Midrash continues, are constantly devising evil schemes, echoing (Psalm 21:12): "They devised evil schemes that they cannot execute." But here's the really chilling part: "The fathers opened a door for their children and saw what they were doing. And now their doors are opened together in stumbling and stumbling." The mistakes of the parents create a path, a door, for their children to repeat those same errors, leading to further downfall.

They tried to ascend to the heavens, the Midrash says, echoing the hubris of Babel, but failed. So, what did they do? "They made war with Your people on earth, as it is said, 'They sent fire into Your sanctuary to defile it, to the ground they have defiled the dwelling place of Your name.'" Frustrated in their attempts to reach God, they turned their anger and destruction towards His people and His sanctuary.

And the culmination of this inherited hatred? A desire for complete annihilation: "They say in their hearts, 'Let us suppress them together.' What do they say? (Psalms 83:5), 'Come, let us destroy them as a nation; let the name of Israel be remembered no more.'" Total erasure. The ultimate goal of those who seek to defy God and oppress His people.

So, what are we to make of this powerful, if unsettling, Midrash? A call to examine our own actions and motivations, and to consider the legacy we are leaving for future generations. Are we building bridges of understanding and compassion, or are we, unwittingly, opening doors to further "stumbling and stumbling"? Are we focused on making a name for ourselves, or on calling on the name of the Divine? These are questions worth asking, generation after generation.

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Bereshit Rabbah 38:8Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

The familiar version gives us the basic story: humanity, unified and speaking a single language, decides to build a tower reaching the heavens. God, not thrilled with this display of hubris, scatters them across the earth and confuses their languages. But the details, oh, the details are where things get really interesting. to Bereshit Rabbah 38, a section of the ancient rabbinic commentary on Genesis, to uncover some juicy secrets.

The brick was for them as stone, and the clay was for them as mortar." Who exactly were these "counterparts"? Rabbi Berekhya offers a fascinating interpretation: it wasn't just people within the same nation chatting; it was Mitzrayim (Egypt) speaking to Kush (Ethiopia)! This suggests a collaborative effort between different peoples, a truly unified (if ill-advised) global project.

Here's a chilling twist. The verse continues, "Come, let us make bricks and burn them thoroughly [venisrefa lisrefa]". The Rabbis, with their keen ear for language, noticed something. Rabbi Berekhya points out that the Hebrew word for "burn them thoroughly" (venisrefa lisrefa) sounds awfully close to the word for "eradicated" (mishtarpa). The builders, in their very declaration, were unwittingly predicting their own destruction! It's like a Greek tragedy unfolding in Mesopotamia.

Get this – they were good at what they did. Rabbi Huna says they were wildly successful. If someone intended to lay one brick, they'd lay two. If they planned to plaster two, they'd plaster four. Everything was going according to plan. or so they thought.

(Genesis 11:4) states: "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." Rabbi Yudan raises an intriguing point: did they actually finish building the city? He says no, they only built the tower. An objection is raised, citing (Genesis 11:5): "The Lord descended to see the city and the tower." But Rabbi Yudan cleverly counters: "Read a subsequent verse! It doesn't say, 'They ceased to build the tower,' but rather, 'they ceased to build the city' (Genesis 11:8)." The city was abandoned mid-construction, but the tower... that behemoth was completed.

Rabbi Ḥiyya bar Abba paints a vivid picture of the tower's fate: one-third was consumed by fire, one-third sank into the earth, and one-third remained standing. And this wasn't some dinky little structure. Rabbi Huna, quoting Rabbi Idi, says that from the top of the remaining portion, palm trees looked like grasshoppers!

The verse states, "Let us make a shem for us." Now, shem in Hebrew means "name," but Rabbi Yishmael offers a provocative interpretation: shem here is a reference to idol worship. He bases this on (Exodus 23:13): "And the name [shem] of other gods you shall not mention." So, were the builders trying to create a monument to themselves, or something far more sinister?

Finally, there's the ironic twist in their motivation: "Lest we be dispersed upon the face of the entire earth." Rabbi Shimon ben Rabbi Ḥalafta quotes (Proverbs 18:7): "A fool’s mouth is ruin for him." They were trying to prevent being scattered, but their very words foreshadowed their ultimate fate.

What does it all mean? The story of the Tower of Babel, as interpreted in Bereshit Rabbah, isn't just a simple tale of divine punishment. It's a complex exploration of human ambition, the dangers of unchecked power, and the ironic ways in which our words can betray us. It serves as a reminder that sometimes, our greatest efforts can lead to our most spectacular falls. And that maybe, just maybe, we should think twice before trying to build a tower to the heavens.

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