With an eye to the Jewish cycle of readings, this week we open the Book of Genesis and ponder the story of the Tower of Babel (11:1-9). This ancient story is a telling about the human family and is set prior to the particular calling of Abraham which appears a chapter later. It is a story with echoes in other ancient cultures. Archaeological evidence points to the remains of a form of tower (ziggurat) which was once a feature of ancient Mesopotamian cities, along with inscriptions similar to the words in Genesis, “Come, let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for ourselves…” (Gen 11:4).
In Jewish tradition, the Tower of Babel is largely interpreted as a symbol of the arrogance of human beings, to think that they can build their way up to heaven, as if the Almighty is in reach and can be grasped - indeed, conquered and controlled - by human effort. Such folly is laid bare as God disables the builders’ plans by confusing their speech and dispersing them, and their languages, across 'the whole earth' (kol ha-aretz - a Hebrew phrase which occurs five times in just nine verses).
In the writings of Rabbi Jonathan Sacks (1) we find this theme explored within the framework of a key word found in the first creation story of Genesis, with the Hebrew root b-d-l, which means to distinguish, separate, divide. In the creation story, God divides light from darkness, waters from dry ground, and distinguishes between the various life forms, including animals from human beings. Finally, God separates the sacred (the Sabbath day of rest) from the secular (the six days of work).
It is this fundamental distinction and separation in the order of the divinely willed cosmos that allows human beings to exist harmoniously with their Creator and with one another. The builders of the tower can be seen to subvert that order by attempting to collapse the distinction between heaven and earth, between the Creator and those who are created. The result of their overreach is the destruction of their grandiose plans to 'make a name' for themselves.(3) Thus, a critical lesson for societies and civilisations is carried forward through the Scriptures of Israel. Writes Sacks, “Only a respect for the integrity of creation stops human beings from destroying themselves. Humility in the presence of divine order is our last, best safeguard against [hu]mankind arrogating to itself power without constraint...” (3)
It strikes me that another way to express this same wisdom is within the framework of the Sabbath. One of the great practical gifts and safety nets that Judaism has brought the world is the reminder that, amidst lives so often filled with frenetic activity in the name of progress, innovation and development, we need to pause periodically to simply rest in the knowledge that God, not you or me, is the Creator and ultimately in charge of the universe. This is the genius of honouring the Sabbath as 'a day apart'.
The practice of Sabbath rest, one day in seven, keeps in view the fact that, while human beings have the incredible privilege of being co-creators with God, we are not God. All that is godly about us we owe to the Creator who has fashioned us in the divine image, who draws us into relationship and continually breathes life into our very existence.
We are called to be in a proactive, lively partnership (covenant) with God, yes, but not to try to dominate the partnership. The risk of blurring the line is part of negotiating our way through life, and life is a dangerous project! We should not shy away from the adventure or avoid necessary risks; but that is why we need to keep hearing the ancient story of the Tower of Babel, preserved and interpreted by Jewish tradition, and by Christianity too, as a symbol and reminder of what is at stake.
Enjoy reading the nine verses of the Tower Babel (Genesis 11:1-9). Consider the dangers of 'tower-building' in your own life and community. Reflect on the gift of the Sabbath day in light of this Torah portion. Join the Torah discussion.
Notes:
Rabbi Jonathan Sacks, Covenant & Conversation: Genesis (New Milford, CT: Maggid, 2009), 49-55.
In a fascinating wordplay, the Tower of Babel story uses two Hebrew words with the same root letters but in reverse order to indicate the reversal of the builders' misguided plans: 'brick' and 'confuse'.
Sacks, Covenant & Conversation, 55.
Bibliography: Tamara Cohn Eskenazi and Andrea L. Weiss, Eds, The Torah. A Women’s Commentary (New York, 2008); Rabbi Jonathan Sacks, Covenant & Conversation: Genesis. A Book of Beginnings (New Milford, CT: Maggid Books, 2009); Scripture: NRSV.
Image: Tower of Babel, painting by Pieter Bruegel the Elder, 1563. [Shutterstock]
© Teresa Pirola, 2024. lightoftorah.net. Reproduction for non-commercial use permitted with acknowledgement of website.
Light of Torah is a grassroots ministry initiated within the Catholic community in Australia, encouraging Christians to reflect on the Hebrew Scriptures with the help of insights from traditional Jewish approaches to the sacred text. The reflection above refers to Parasha Noach (Genesis 6:9 - 11:32), the Torah portion for this Sabbath in the Jewish liturgical cycle (in the diaspora). Shabbat shalom.
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