Frequently Asked Questions
Q: Why did Hashem 'come down' to see the tower in Genesis 11:5? Doesn't Hashem know everything?
A: Rashi explains that Hashem 'came down' to teach us that He carefully judges human actions before responding. Though Hashem knows everything, the Torah uses human terms to help us understand. This shows that Hashem doesn't punish without first examining the situation closely.
Q: What was wrong with building the Tower of Babel?
A: The Midrash teaches that the builders of the tower were rebelling against Hashem's authority. They wanted to 'make a name for themselves' (Genesis 11:4) rather than serve G-d's purpose. Rambam explains this as an early form of idolatry, where humans sought to replace divine authority with human arrogance.
Q: Why does the verse say 'children of men' instead of just 'people'?
A: The term 'bnei ha'adam' (children of men) emphasizes their mortal nature. The Talmud (Sanhedrin 109a) notes this highlights their foolishness - as mere humans, they thought they could challenge Heaven. It contrasts human limitations with Hashem's infinite power.
Q: What lesson can we learn from the Tower of Babel story today?
A: The story teaches us about proper humility before Hashem. As the Maharal explains, unity is only positive when directed toward serving G-d. When people unite for selfish purposes or against divine will, it leads to destruction. This reminds us to examine our motivations in collaborative efforts.
Q: Why did Hashem respond by confusing their languages?
A: The Talmud (Sanhedrin 109a) explains that since their unity was being used for evil, Hashem divided them through language to prevent further harmful collaboration. Rashi adds that this was actually a merciful punishment - by scattering them, He gave them opportunity to repent rather than completely destroying them.
The Divine Descent to Investigate
The verse states, "And the Lord came down to see the city and the tower" (Genesis 11:5). Rashi explains that this anthropomorphic language—Hashem "coming down"—is not to be taken literally, as G-d is omnipresent. Rather, it signifies that Hashem lowered His presence, so to speak, to investigate the actions of humanity with precision and justice. This mirrors His approach in other instances, such as with Sodom (Genesis 18:21), where He "descends" to judge fairly before executing punishment.
The Sin of the Tower Builders
The Midrash (Pirkei D'Rabbi Eliezer 24) elaborates that the builders of the Tower of Bavel sought to rebel against Hashem by constructing a tower to "wage war against Heaven." Rambam (Moreh Nevuchim 1:4) interprets their sin as idolatry—they worshipped the celestial bodies and sought to challenge divine authority. The phrase "the children of men" (בְּנֵי הָאָדָם) emphasizes their hubris, as they acted in the manner of Adam HaRishon, who also sought independence from G-d's will.
The Tower as a Symbol of Unity in Sin
The Talmud (Sanhedrin 109a) describes how the generation of the Tower acted with harmony in their defiance. Unlike the generation of the Flood, who sinned through theft and violence, this generation sinned through collective rebellion. The Sforno notes that their unity was misdirected—instead of using their cooperation for divine service, they sought to "make a name for themselves" (Genesis 11:4), prioritizing human glory over divine purpose.
Hashem’s Response: Dispersion and Confusion
Rashi (on Genesis 11:7) explains that Hashem’s decision to "confuse their language" was a measured response. Rather than destroying them like the Flood generation, He disrupted their unity, forcing them to disperse. The Ramban adds that this was an act of mercy—by scattering them, Hashem prevented them from collectively reinforcing their sinful ambitions.