Bereshit Rabbah turns to Birth of Shem.
The text teases out this question, drawing on other verses. (Genesis 11:10) tells us that Shem was 100 years old when he fathered Arpakhshad, two years after the Flood. But (Genesis 5:32) says that Noah's eldest son was born when Noah was 500 years old, and the Flood began when Noah was 600 (Genesis 7:6). This would mean Noah's eldest son was 100 before the Flood. So, according to this calculation, Yefet was actually the eldest! It’s like a biblical birth order mystery.
Let’s shift our focus to Ever, a descendant of Shem. (Genesis 10:25) states, "Two sons were born to Ever; the name of the one was Peleg, as in his days the world was divided, and the name of his brother was Yoktan." The text hones in on this. Why Peleg? The name literally means "division," and the Torah tells us the world was divided in his time.
Here, Bereshit Rabbah brings in a fascinating discussion about naming practices. Rabbi Yosei suggests that in ancient times, when people lived long enough to know their ancestors intimately, they named their children based on significant events that happened during their lives. But, he laments, we moderns, who don't have that connection, name our children after our ancestors. Rabban Shimon ben Gamliel offers a similar idea: the ancients, possessing a "divine spirit" (ruach hakodesh), named based on events, while we, lacking that, name after family.
Rabbi Yosei ben Ḥalafta takes it a step further, arguing that Ever was a great prophet! He named his son Peleg based on a future event – the dispersion after the Tower of Babel. Talk about foresight!
But what about Yoktan? Why that name? The midrash (rabbinic interpretive commentary) explains that Yoktan minimized himself and his affairs – he acted humbly. And what did he merit? He merited to father thirteen families! The takeaway? Humility pays off. If the younger son, by being humble, merited such a reward, imagine how much more the older son would merit by acting the same way!
The text then draws a parallel with Jacob and his grandsons, Ephraim and Menashe. Remember how Jacob crossed his hands to bless Ephraim, the younger, with the greater blessing (Genesis 48:14)? Rabbi Huna asks, “Do we not know from the report of their births (Genesis 41:51–52) that Ephraim was the younger?” The explanation, he says, is that Ephraim used to "downplay" (matz'ir) his affairs, acting with humility. And what did he merit? He merited the birthright! Again, the message rings clear: humility is a powerful virtue.
So, what does this all mean for us? Beyond the fascinating glimpses into ancient naming practices and biblical family dynamics, Bereshit Rabbah offers a timeless lesson. It reminds us that humility, even in a world that often celebrates ambition and self-promotion, can lead to unexpected blessings. Maybe sometimes, minimizing ourselves can actually maximize our impact.
“And to Shem, father of all the children of Ever, brother of Yefet the eldest, children were also born” (Genesis 10:21). “And to Shem, father of all the children of Ever…[brother of Yefet the eldest]23This phrase could also be translated: the elder brother of Yefet.” – we do not know whether Shem is the eldest or Yefet is the eldest. From what is written: “These are the descendants of Shem. Shem was one hundred years old, and he begot Arpakhshad two years after the Flood” (Genesis 11:10),24Noah’s eldest son was born when he was five hundred year old (Genesis 5:32), and the Flood began when he was six hundred years old (Genesis 7:6), so Noah’s eldest son was one hundred years old when the Flood began. Shem, however, turned one hundred two years after the Flood. we see that Yefet was the eldest. “Two sons were born to Ever; the name of the one was Peleg, as in his days the world was divided, and the name of his brother was Yoktan” (Genesis 10:25). “Two sons were born to Ever; the name of the one was Peleg, as in his days the world was divided” – Rabbi Yosei says: The ancients, because they knew their ancestors [personally],25Since they lived very long lives, spanning many generations. would give names [to their children] on the basis of events [of their lives], but we, who do not know our ancestors,26Because they are already dead when our children are born. give names [to our children] after our ancestors. Rabban Shimon ben Gamliel says: The ancients, because they utilized the divine spirit [of prophecy], would give names on the basis of events, but we, who do not utilize the divine spirit, give names after our ancestors. Rabbi Yosei ben Ḥalafta said: Ever was a great prophet, as he named [his son] on the basis of [future] events. That is what is written: “Two sons were born to Ever… [the name of the one was Peleg, as in his days the world was divided [niflega]].”27Ever named his son after the dispersion of the Tower of Babel, an event that would happen later in his life. Why was he named Yoktan? It is because he minimized [maktin] himself28He acted humbly. and his affairs. What did he merit? He merited to produce thirteen families. If for the younger son who minimized his affairs it is so, for an older one who minimizes his affairs, all the more so.29If even the younger son is rewarded for acting humbly, all the more so if an older son does so. Similarly, “Israel extended his right hand, and laid it upon the head of Ephraim, who was the younger [hatza’ir]” (Genesis 48:14) – Rabbi Huna said: From the report of their births,30In Genesis 41:51–52. do we not know that he [Ephraim] was the younger? The explanation [for repeating the information here] is that he used to downplay [matz’ir] his affairs. What did he merit? He merited the birthright. If the younger one who downplayed his affairs merited the birthright, an older one who downplays his affairs, all the more so.
