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Noach 5784 - Confusion and Consequence in Language

(א) וַיְהִ֥י כׇל־הָאָ֖רֶץ שָׂפָ֣ה אֶחָ֑ת וּדְבָרִ֖ים אֲחָדִֽים׃ (ב) וַיְהִ֖י בְּנׇסְעָ֣ם מִקֶּ֑דֶם וַֽיִּמְצְא֥וּ בִקְעָ֛ה בְּאֶ֥רֶץ שִׁנְעָ֖ר וַיֵּ֥שְׁבוּ שָֽׁם׃ (ג) וַיֹּאמְר֞וּ אִ֣ישׁ אֶל־רֵעֵ֗הוּ הָ֚בָה נִלְבְּנָ֣ה לְבֵנִ֔ים וְנִשְׂרְפָ֖ה לִשְׂרֵפָ֑ה וַתְּהִ֨י לָהֶ֤ם הַלְּבֵנָה֙ לְאָ֔בֶן וְהַ֣חֵמָ֔ר הָיָ֥ה לָהֶ֖ם לַחֹֽמֶר׃ (ד) וַיֹּאמְר֞וּ הָ֣בָה ׀ נִבְנֶה־לָּ֣נוּ עִ֗יר וּמִגְדָּל֙ וְרֹאשׁ֣וֹ בַשָּׁמַ֔יִם וְנַֽעֲשֶׂה־לָּ֖נוּ שֵׁ֑ם פֶּן־נָפ֖וּץ עַל־פְּנֵ֥י כׇל־הָאָֽרֶץ׃ (ה) וַיֵּ֣רֶד יְיָ לִרְאֹ֥ת אֶת־הָעִ֖יר וְאֶת־הַמִּגְדָּ֑ל אֲשֶׁ֥ר בָּנ֖וּ בְּנֵ֥י הָאָדָֽם׃ (ו) וַיֹּ֣אמֶר יְיָ הֵ֣ן עַ֤ם אֶחָד֙ וְשָׂפָ֤ה אַחַת֙ לְכֻלָּ֔ם וְזֶ֖ה הַחִלָּ֣ם לַעֲשׂ֑וֹת וְעַתָּה֙ לֹֽא־יִבָּצֵ֣ר מֵהֶ֔ם כֹּ֛ל אֲשֶׁ֥ר יָזְמ֖וּ לַֽעֲשֽׂוֹת׃ (ז) הָ֚בָה נֵֽרְדָ֔ה וְנָבְלָ֥ה שָׁ֖ם שְׂפָתָ֑ם אֲשֶׁר֙ לֹ֣א יִשְׁמְע֔וּ אִ֖ישׁ שְׂפַ֥ת רֵעֵֽהוּ׃ (ח) וַיָּ֨פֶץ יְיָ אֹתָ֛ם מִשָּׁ֖ם עַל־פְּנֵ֣י כׇל־הָאָ֑רֶץ וַֽיַּחְדְּל֖וּ לִבְנֹ֥ת הָעִֽיר׃ (ט) עַל־כֵּ֞ן קָרָ֤א שְׁמָהּ֙ בָּבֶ֔ל כִּי־שָׁ֛ם בָּלַ֥ל יְיָ שְׂפַ֣ת כׇּל־הָאָ֑רֶץ וּמִשָּׁם֙ הֱפִיצָ֣ם יְיָ עַל־פְּנֵ֖י כׇּל־הָאָֽרֶץ׃ {פ}

(1) Everyone on earth had the same language and the same words. (2) And as they migrated from the east, they came upon a valley in the land of Shinar and settled there. (3) They said to one another, “Come, let us make bricks and burn them hard.”—Brick served them as stone, and bitumen served them as mortar.— (4) And they said, “Come, let us build us a city, and a tower with its top in the sky, to make a name for ourselves; else we shall be scattered all over the world.” (5) Adonai came down to look at the city and tower that humanity had built, (6) and Adonai said, “If, as one people with one language for all, this is how they have begun to act, then nothing that they may propose to do will be out of their reach. (7) Let us, then, go down and confound their speech there, so that they shall not understand one another’s speech.” (8) Thus Adonai scattered them from there over the face of the whole earth; and they stopped building the city. (9) That is why it was called Babel, because there Adonai confounded* the speech of the whole earth; and from there Adonai scattered them over the face of the whole earth.

*confounded Heb. balal “confound,” play on “Babel.”

Terse in its narration, this passage omits descriptive adjectives and even the names of its characters. As noted, its most basic premise shrouds itself in ambiguous brevity; God has been affronted, but the texts withholds the details of the offense.
Yet along with this stylistic economy, the passage indulges in lavish redundancy, repeating specific words and phrases with remarkable frequency. ...
These repetitions might be taken to reveal unimaginative writing that could be easily remedied with a sprinkling of synonyms. ... The Bible frequently employs diversified language; why here does it fail to do so?
In this case, repetition is not an absence of style, but a style in itself.
- Judy Klitsner, Subversive Sequels in the Bible (2011)
אשר לא ישמעו, שלא יבינו, והיא שמיעת הלב, וכן אשר לא תשמע לשונו (דברים כ"ח מ"ט) והדברים לפי שיצאו בשפה ובלשון יקראו שפה ולשון:
אשר לא ישמעו, that they will not understand. The root שמע is used here as “hearing” with one’s heart, as distinct from hearing with one’s ears. We encounter a parallel use of the root שמע in that sense in Deuteronomy 28,49 אשר לא תשמעו, “if you fail to heed, etc.” Words that come forth from the mouth are described as שפה or לשון, “language.”

David Kimhi (Hebrew: ר׳ דָּוִד קִמְחִי, also Kimchi or Qimḥi) (1160–1235), also known by the Hebrew acronym as the RaDaK (רַדָּ"ק) (Rabbi David Kimhi), was a medieval rabbi, biblical commentator, philosopher, and grammarian.

ויפץ ה', במה שבלבל לשונם הפיצם, כי כיון שלא הבינו איש לשון חברו בטלה הסכמתם ולא יכלו לבנות והלכו כל כת מהם שהיו בלשון אחד לצד אחד וישבו העולם ממזרח שמש עד מבואו מעט מעט כמו שהיו הולכים ורבים, וברחב הארץ ישבו לפאת צפון ברוב לפי שהפאה ההיא ממוזגת יותר מפאת דרום כי פאת דרום לרוב חמימותה אין יכולים

'ויפץ ה, G’d did not scatter the people by physically depositing them in different parts of the earth. By mixing up their languages, the people themselves started moving away from one another, in accordance with their ability to understand one another, Seeing that they were unable to communicate with one another coherently, their building project had to be aborted at any rate. The dispersal process was gradual, as methods of transportation were severely limited.

The defining lines of the Babel narrative are purposefully blurred. The text's ambiguity on the question of whether the people sinned against God or against one another points to a complex truth: the people's suppression of their unique selves lay at the root of their disengagement from God. In tyrannizing one another by extinguishing the divine spark of individuality, the tower builders made standing before God impossible. ...
The Babel narrative is surrounded on all sides by such (genealogical) lists (of names of individuals). Yet the story itself strays from the formula of named characters, presenting instead a group of unnamed builders. This departure from the norm points to an effort on the part of biblical characters to seek distinction no through individual effort, but through collective identity. Thus the story of Babel describes a human tendency toward conformity. It concludes that, taken to extreme lengths, such behavior leads away from God and toward permanent anonymity. Without the unique defining characteristics of individuals, the only name the builders can achieve is associated with the confusion and obliteration of "Babel."
- Judy Klitsner, Subversive Sequels in the Bible (2011)