It's not just the story itself that's fascinating, it's how the Rabbis of old interpreted it. Let’s delve into Bereshit Rabbah 38, a treasure trove of insights into this pivotal moment in human history.
Rabbi Azarya opens with a striking verse from Jeremiah (51:9): “We sought to heal Babylon, but it was not healed; forsake it, and let us go, each to his land, as its judgment reaches the heavens and rises to the sky.” He connects this to the generations of Enosh and the Flood, seeing in them a pattern of corruption that echoes in the story of the Tower. "We sought to heal Babylon" – in the generation of Enosh... "But it was not healed" – in the generation of the Flood. A bleak picture. The text then dives into the meaning of the phrase “udvarim aḥadim,” usually translated as "common speech." But Rabbi Elazar and Rabbi Yoḥanan offer a twist. Rabbi Elazar suggests it means “obscured speech” (diburim aḥudim). Intriguing, isn't it? Why obscured? Because, unlike the generation of the Flood, whose sins are explicitly detailed in the Torah, the sins of the Tower builders are… veiled.
What were those sins, exactly? According to this interpretation, they weren't just building a tall tower. They were challenging God. Udvarim aḥadim, they said harsh words, questioning the very essence of God's oneness (eḥad) and even the legitimacy of Abraham. They grumbled about God choosing the heavens and leaving the earth to them. They even planned to build an idol on top of the tower, a symbol of war against the divine! Bold, arrogant, and ultimately, self-destructive.
But there's another layer here. Another interpretation suggests that udvarim aḥadim meant that "all their items were united [aḥudim] among them." They shared everything, a communal ideal that sounds, well, almost utopian. So, what's the problem? The Rabbis paint a picture of unity gone wrong, a collective strength used for rebellious purposes.
Rabbi Eliezer uses a powerful analogy: Which is worse, someone who says, "It's either me or you in the palace," or someone who says, "I am in the palace and you are not?" The latter, of course. The generation of the Flood essentially told God, "We don't need you." The generation of the Dispersion, however, went a step further, declaring, "We're in charge now; you're not." A direct challenge to God's authority.
Yet, surprisingly, the generation of the Flood faced a more complete annihilation. Why? Because, the text explains, they were steeped in robbery and violence. The generation of the Tower, despite their arrogance, possessed a crucial element: unity and love for one another.
This leads to a profound statement by Rabbi: "Great is peace, as even if Israel engages in idol worship, but there is peace among them, the Omnipresent says: ‘It is, as it were, that I have no power over them, since there is peace among them.’" Wow. Peace, even in the face of grave sin, holds a certain power. But divisiveness? That's when punishment comes.
The passage concludes with another interpretation of udvarim aḥadim: they spoke "sharp [ḥadim] words," fearing the collapse of the firmament every 1,656 years and attempting to build supports for it. Again, we see a theme of humanity trying to usurp God's role, to control the uncontrollable.
So, what does all this mean for us today? Perhaps it's a reminder that unity, in and of itself, isn't always a virtue. It matters what we're united for. Are we building bridges or towers? Are we working together to create a better world, or are we trying to replace something far greater than ourselves? And maybe, just maybe, it's a warning against the seductive power of arrogance, the illusion that we, as humans, can ever truly be in control.
Rabbi Azarya began: “We sought to heal Babylon, but it was not healed; forsake it, and let us go, each to his land, as its judgment reaches the heavens and rises to the sky” (Jeremiah 51:9). “We sought to heal Babylon” – in the generation of Enosh. “But it was not healed – in the generation of the Flood. Forsake it, and let us go, each to his land – “the entire earth was of one language.”
Rabbi Elazar and Rabbi Yoḥanan, Rabbi Elazar says: “And common speech [udvarim aḥadim]” – obscured speech [diburim aḥudim].7Aḥudim means obscured in Aramaic. The [sinful] acts of the generation of the Flood are stated explicitly, while the [sinful] acts of the generation of the Dispersion are not stated explicitly. Udvarim aḥadim – they said harsh words regarding “the Lord is our God, the Lord is one [eḥad]” (Deuteronomy 6:4), and regarding “Abraham was one [eḥad]” (Ezekiel 33:24) – in the land. They said: ‘This Abraham is a barren mule, he does not beget children.’ Regarding the Lord our God, they said: ‘How arrogant of Him to select the upper reaches for Himself and to give us the lower reaches. Instead, let us come and make a tower and craft an idol at its top, place a sword in its hand, and it will appear as though it is waging war against Him.’ Another interpretation,8In some Midrash texts it says here: Rabbi Yoḥanan said. udvarim aḥadim, all their items were united [aḥudim] among them – what was in the possession of this one, was in the possession of that one, and what was in the possession of that one, was in the possession of this one.9They shared all their possessions as common property. The Rabbis say: “One language” – this is analogous to one who had a wine cellar. He opened one barrel and found it to be vinegar;10The wine had spoiled. a second, and found it to be vinegar; a third, and found it to be vinegar; [he said:] it is obvious that all of it has gone bad.11The generation was the third wicked generation after the generations of Enosh and of the Flood. The Holy One blessed be He saw this as proof that all future generations would also be wicked. Rabbi Eliezer said: Which is worse [for a king], the one who says to the king: ‘It is either me or you in the palace,’ or the one who says: ‘I am in the palace and you are not?’ Certainly, it is worse when one says to the king: ‘I am in the palace and you are not.’ So, the generation of the Flood said: “What is the Almighty that we should serve Him? What good will it do if we encounter Him?” (Job 21:15). The generation of the Dispersion said: ‘How arrogant of Him to select the upper reaches for Himself and to give us the lower reaches. Instead, let us come and make a tower and craft an idol at its top, place a sword in its hand, and it will appear as though it is waging war against Him.’12They are thus analogous to the one who said: “I am in the palace and you are not.” Yet those of the generation of the Flood, no remnant of them remained, while those of the generation of the Dispersion, a remnant of them remained.13The punishment of the generation of the Flood was worse than that of the generation of the Dispersion, although it seems that the sin of the generation of the Dispersion was more egregious. The explanation is that the generation of the Flood, because they were steeped in robbery, as it is stated: “They move boundaries; they rob a flock and herd it” (Job 24:2), that is why no remnant of them remained. But these, [the generation of the Dispersion], they loved each other, as it is stated: “The entire earth was of one language,” that is why a remnant of them remained. Rabbi says: Great is peace, as even if Israel engages in idol worship, but there is peace among them, the Omnipresent says: ‘It is, as it were, that I have no power over them, since there is peace among them,’ as it is stated: “Ephraim is attached to idols, leave him” (Hosea 4:17). But once there was divisiveness between them, what does it say? “Their heart has separated; now they will be punished” (Hosea 10:2). You thus learn: Peace is great, and dispute is despised. “Udvarim aḥadim” – the act of the generation of the Flood was stated explicitly; the act of the generation of the Dispersion was not stated explicitly. Another matter, “udvarim aḥadim” – they said sharp [ḥadim] words, saying: ‘Once every one thousand six hundred and fifty-six years, the firmament collapses. Come and let us prepare supports; one to the north, one to the south, one to the west, and the one here will support it to the east.’ That is what is written: “The entire earth was of one language and of common speech.”
