This week’s article in PDF:

Recap of articles related to Noach:

The moral corruption of the generation of the flood is explicitly outlined by the Torah. The error of the generation that built the Tower of Bavel is not explicit (Beresheit Rabbah 38:6). We know the episode resulted in a dispersion of languages and people.

It is natural for groups to form among humans. Specialization is part of the evolution of society. Rav Hirsch explains this was expected to have occurred in the 400 years following the flood. “People branched out, and consequently many dialects developed. Nevertheless, there still was only one language” (Hirsch, 11:1).

בראשית פרק יא

(א) וַֽיְהִ֥י כׇל־הָאָ֖רֶץ שָׂפָ֣ה אֶחָ֑ת וּדְבָרִ֖ים אֲחָדִֽים׃

Beresheit 11

(1) The whole earth was of one language and of uniform words (Rav Hirsch translation).

Despite the differences in dialect, there remained a common viewpoint. A shared set of basic attitudes was prevalent among humanity. We know human nature well enough to understand this did not mean everyone was always in agreement. But they had a common frame of reference. Though dialects and emphases might vary, there remained a shared framework enabling successful communication.

During the enterprise of building the tower, there was a myopic focus on a singular aim. The individual was subordinated to the larger enterprise. But over time, the leadership failed to maintain the sense of unity toward an ultimately empty cause. Factions began to develop and the common endeavor and cohesion was lost.

בראשית פרק יא

(ז) הָ֚בָה נֵֽרְדָ֔ה וְנָבְלָ֥ה שָׁ֖ם שְׂפָתָ֑ם אֲשֶׁר֙ לֹ֣א יִשְׁמְע֔וּ אִ֖ישׁ שְׂפַ֥ת רֵעֵֽהוּ׃

Beresheit 11

(7) Come, let us go down, and their languages will wither, so that they won't understand the language of their fellow.

אבן עזרא פירוש ראשון בראשית יא:ז

ויש אומרים: שנהפך לבם לשנוא זה את זה, וכל אחד חדש לשון.

R’ Avraham Ibn Ezra - Commentary on the Torah 11:7

Some say that the people building the tower started hating each other and each one invented a new language.

The Ibn Ezra explains that God did not need to intervene. The natural course of events resulted in the dispersion. Hatred emerged among the people. They created distinct ways of communicating, creating alienation and eventually dispersion. The ability for groups of people to communicate with each other was lost over time.

Rav Samson Raphael Hirsch - Commentary on Bereshis 11:7

Even if these nations were to speak the same language, nevertheless, with the same words they would mean different things…the difference in attitudes would result in people not understanding one another. Even if there are no external influences that change the language organically, a divergence of languages can result from changes in the minds that create the language…Thus it came about that people no longer understood one another. They called things by different names in order to spite one another…We see, then, that discord was not precipitated by a proliferation of languages, but on the contrary: discord brought about a divergence of languages. Perhaps at first שפה אחת was preserved, and nevertheless נבלה שם: Even before mankind was scattered and before there were differences in climates, there no longer were דברים אחדים in the שפה אחת. This divergence of opinion then drove people apart, and, finally, climatic differences led to a divergence of languages from an inherent standpoint as well.

Like the Ibn Ezra, Rav Hirsch also describes the natural dispersion that occurred as a result of shifting values and meaning of words. While they started with the same language, the generation of the Tower of Bavel corrupted their ability to communicate. This led to a lack of common understanding and irreparable civil discord.

Sadly, we see this trend continue today. We have diluted what Rav Hirsch terms the “uniform coinage in the expression of ideas” (11:7). This is particularly troubling in two areas, journalism and education. We rely on journalism to provide us with the essential facts of current events. We rely on academics and academic institutions for dispassionate and objective analysis. When these enterprises are politicized and distorted toward the agenda of a particular faction, all of society loses out.

A war crime is something so evil that even in the context and tragedy of war, it stands out as a crime against humanity. White supremacist has historically referred to individuals or groups that explicitly believe white people are a distinct and superior race from other races, such as Jews and blacks. Genocide has historically meant the deliberate attempt to wipe out a particular nation or group. When the meanings of these terms are sometimes subtly and sometimes overtly shifted, communication breaks down.

If war crimes can refer to the common though horrible aspects of war, and white supremacy can refer to implicit and conventional self-centeredness, and genocide can refer to reasonable but complex military calculations, then we severely limit our ability to collaborate across society to rid ourselves of these evils. What begins as a shift in meaning, can lead to functionally different languages. People become isolated into echo chambers where they can only access the opinions and ideas of those who already share their views. This hampers our opportunity for collective action and shared enterprise, essential elements in building society together.

References

Hirsch, R. S. R. (2008). Hirsch Chumash: Sefer Bereshis. Jerusalem - New York: Feldheim Publishers.

Also on Parshat Noach:

On a similar subject:

This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit bentorah.substack.com