## Radak on Genesis Chapter 11

###### Radak on Genesis 11:1:1
[Radak on Genesis 11:1:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:1:1)

**וַיְהִי כָל־הָאָרֶץ.** כָּל בְּנֵי הָאָרֶץ הָיוּ **שָׂפָה אֶחָת** כְּלוֹמַר לָשׁוֹן אֶחָד הָיוּ מְדַבְּרִים כֻּלָּם, וְהוּא לְשׁוֹן הַקֹּדֶשׁ, כְּמוֹ שֶׁכָּתַבְנוּ (בראשית ה:ד).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי כל הארץ, the Torah does not mean the earth, of course, but all the people on earth. שפה אחת, everyone was speaking the same language, i.e. Hebrew, as we pointed out already in connection with Genesis 5,4.


###### Radak on Genesis 11:1:2
[Radak on Genesis 11:1:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:1:2)

**וּדְבָרִים אֲחָדִים.** הַסְכָּמָה אַחַת הָיְתָה לָהֶם, וְכֵן (יהושע ט:ב) ״וּלְהִלָּחֵם עִם יְהוֹשֻׁעַ פֶּה אֶחָד״ רוֹצֶה לוֹמַר בְּהַסְכָּמָה אַחַת, וְהַסְכָּמָתָם הָיְתָה לָלֶכֶת בָּאָרֶץ וּלְבַקֵּשׁ לָהֶם מָקוֹם רְחַב יָדַיִם וְיִשְׁכְּנוּ שָׁם כֻּלָּם וְלֹא יָפוּצוּ הֵנָּה הֵנָּה בִּהְיוֹתָם לְעַם רָב. וְהָיָה זֶה שְׁלֹשׁ מֵאוֹת וְאַרְבָּעִים שָׁנִים אַחַר הַמַּבּוּל. בְּהַסְכָּמָתָם זֹאת בְּנִרְאֶה לֹא הָיוּ נֹחַ וּבָנָיו שֵׁם וְעֵבֶר וְיֶפֶת, כִּי חֲכָמִים וְצַדִּיקִים הָיוּ וְכֵן הָיוּ בֶּאֱמֶת חֲכָמִים רַבִּים בַּדּוֹר, כִּי הַחָכְמוֹת כְּמוֹ שֶׁכָּתַבְנוּ חֻבְּרוּ בַּזְּמַנִּים הָהֵם עִם אֹרֶךְ שְׁנוֹת הָאֲנָשִׁים הַיְחִידִים הָהֵם וְסִפְרֵי הַחָכְמוֹת אֲשֶׁר חִבְּרוּ עַד הַמַּבּוּל הָיוּ בְּיַד נֹחַ וּבָנָיו. גַּם נֹחַ שֶׁהֶאֱרִיךְ יָמִים וְכֵן שֵׁם בְּנוֹ אִי אֶפְשָׁר שֶׁלֹּא חִבְּרוּ סְפָרִים בְּחָכְמוֹת, גַּם אַבְרָהָם אָבִינוּ הָיָה אָז בְּדוֹר הַפַּלָּגָה בֶּן אַרְבָּעִים וְחָמֵשׁ שָׁנִים, וּבֶאֱמֶת חָכָם גָּדוֹל הָיָה וּבֶן אַרְבָּעִים שָׁנִים הִכִּיר אֶת בּוֹרְאוֹ כְּדִבְרֵי קְצָת רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה ל) וּלְדִבְרֵי קְצָתָם בֶּן שָׁלֹשׁ, וְלֹא הָיְתָה דַּעַת כָּל חַכְמֵי הַדּוֹר הַהוּא שֶׁהָאֵל בָּרָא הָאָרֶץ אֶלָּא לְיִשְׁבָּהּ כֻּלָּהּ אוֹ רֻבָּהּ, וְיָדְעוּ גַם כֵּן כִּי בִּרְבוֹת בְּנֵי אָדָם לֹא יְכִילֵם מָקוֹם אֶחָד כְּבִקְעַת בָּבֶל אוֹ גְּדוֹלָה מִמֶּנָּה, אִם כֵּן הַהַסְכָּמָה הַהִיא הָיְתָה בְּטֵלָה בְּעֵינֵי חַכְמֵי הַדּוֹר הַהוּא, אֶלָּא שֶׁעַל כָּרְחָם נָטוּ אַחַר הָרֹב שֶׁלֹּא הָיוּ חֲכָמִים, לִבְנוֹת הָעִיר וְהַמִּגְדָּל. וּלְפִי שֶׁהָיוּ כֻלָּם מְדַבְּרִים שָׂפָה אֶחָת הָיוּ יוֹתֵר קְרוֹבִים לִהְיוֹת בְּהַסְכָּמָה אַחַת, וּבְבראשית רבה (לח) לְשֵׁם עֲבוֹדָה זָרָה נִתְכַּוְּנוּ, אָמְרוּ לֹא כָּל הֵימֶנּוּ שֶׁיִּבְחַר לָנוּ אֶת הָעֶלְיוֹנִים בֹּאוּ וְנַעֲשֶׂה עִמּוֹ מִלְחָמָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ודברים אחדים, they were of one mind. The פה, “mouth,” i.e. the organ used to verbalise thoughts in one’s mind, is used also elsewhere to describe unanimity, such as in Joshua 9,2 להלחם עם יהושע ועם ישראל פה אחד, “to make war against Joshua and Israel, unanimously.” All these kings were united in making common cause against the invading Jewish armies. In our verse, the people all agreed that the time had come to move down from the mountainous regions around where the ark had run aground and to search for a valley with abundant water supply, good topsoil, etc, a region where they could all live near one another in comfort and safety. This occurred approximately 340 years after the deluge. It appears that Noach and his sons as well as Ever were not part of this consensus, as they were smart enough and righteous enough to understand what this might lead to. Noach still possessed books written prior to the deluge as well as books that had been written by people enjoying a long lifespan after the deluge. In these books the history of mankind had been recorded and the memory of G’d having communicated directly with man in the very early stages of human history had been preserved. Avraham was already 45 years of age during the generation of the Tower, the dispersal. According to some scholars (Bereshit Rabbah 30,8, he was either 45 or 48 years old when he became truly aware of G’d the Creator.) Other sages credit Avraham with having gained such knowledge already at the tender age of 3. At any rate, Noach and family were convinced that G’d had created the universe for no other purpose than to settle all or most of it. They came to this conclusion by simply noting their population increase and the inadequacy of the environment in which they lived at that time. They knew also that even the new plan to settle all of mankind in one single irrigated valley would not be a solution for the long term. Although they knew all this, they decided to go along with the majority opinion at that time and to preserve the positive values of unity and a common language among all men. According to Bereshit Rabbah 38,6 the plan to congregate and build the Tower was already idolatrous in its inception, their argument being that G’d cannot lay claim to the heaven to assign only earth as the domain of man. They wanted to assert their independence from G’d’s control of their fates. [The language used in the Midrash is obviously not to be taken literally, i.e. ”conquest of heaven and placing a sword in the hand of a statute placed there by man,” but is a figure of speech describing the people’s urge to assert their sovereignty on earth. Ed.]


###### Radak on Genesis 11:1:3
[Radak on Genesis 11:1:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:1:3)

זֶהוּ **וּמִגְדָּל וְרֹאשׁוֹ בַשָּׁמַיִם.** וְזֶה אֵינוֹ כְּמַשְׁמָעוֹ, כִּי לֹא הָיוּ טִפְּשִׁים לַעֲשׂוֹת מִלְחָמָה מַמָּשׁ, אֶלָּא הַמִּלְחָמָה הַזֹּאת בָּאֱמוּנָה הָיְתָה לַעֲבֹד זוּלָתוֹ, וְכֵיוָן שֶׁנִּתְפַּזְּרוּ בָּטְלָה הַסְכָּמָתָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ומגדל וראשו בשמים, clearly this is a figure of speech, no one having been foolish enough to believe that it was possible to build such a structure.


###### Radak on Genesis 11:2:1
[Radak on Genesis 11:2:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:2:1)

**וַיְהִי בְּנָסְעָם מִקֶּדֶם.** מִמִּזְרָח, כִּי שָׁם הָיָה הַיִּשּׁוּב בַּתְּחִלָּה וְשָׁם נִבְרָא אָדָם, כִּי גַּן עֵדֶן מִזְרָחִי הוּא, וְנֹחַ בְּצֵאתוֹ מִן הַתֵּבָה הָלַךְ לוֹ אֶל מְקוֹם יִשּׁוּבוֹ הָרִאשׁוֹן, אוֹ הַתֵּבָה הָיְתָה שָׁם בְּצֵאתוֹ מִמֶּנָּה, גַּם הָרֵי אֲרָרָט מִזְרָחִים הֵם. וְהֵם בְּהַסְכָּמָתָם יָצְאוּ מֵאוֹתוֹ מִזְרָח, וּבָאוּ כְּלַפֵּי מַעֲרָב עַד בָּבֶל; וְהַבִּקְעָה הִיא מָקוֹם מִישׁוֹר בֵּין הֶהָרִים, יֵשׁ רָחָב וְיֵשׁ צַר, וְזֶה הַמִּישׁוֹר מָצְאוּ אֹתוֹ רְחַב יָדַיִם וְהִסְכִּימוּ לָשֶׁבֶת שָׁם וַיֵּשְׁבוּ שָׁם, וְנִקְרָא הַמָּקוֹם הַהוּא **אֶרֶץ שִׁנְעָר**, וְהִיא הַנִּזְכֶּרֶת לְמַעְלָה, כִּי כְּבָר כָּתַבְנוּ כִּי הָעִנְיָן הַהוּא אַחַר הַפַּלָּגָה הָיָה. וְלֹא סִפֵּר הַכָּתוּב לָמָּה נִקְרָא **שִׁנְעָר**, וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (בראשית רבה לז) לְפִי שֶׁמֵּתֵי מֵי הַמַּבּוּל נִנְעֲרוּ שָׁם לְפִי שֶׁהִיא בִקְעָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי בנסעם מקדם, from the east, for this is where they had lived previously, and this was where G’d had created man before He placed him in Gan Eden. When Noach had come out of the ark he proceeded to the place where he had lived before the onset of the deluge. Also the mountain range of Arrarat is in an easterly direction (eastern Turkey and Georgia in southern Caucasus) Traveling eastward, the people had came to the valley of the Euphrates and Tigris which they found very much to their liking, a land which was called the land of Shinor. This land had already been mentioned in 10,10 as Nimrod’s first power base. We already explained that what is reported in that chapter actually referred to events after the Tower and the dispersal of mankind. Although the Torah did not elaborate on the meaning of the name Shinor, our sages in Shabbat 113 explain that the dead bodies (skeletons) of the people who had perished during the deluge had been swept down there by the rivers. It was the lowest place on earth far and wide.


###### Radak on Genesis 11:3:1
[Radak on Genesis 11:3:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:3:1)

**הָבָה.** זֹאת הַמִּלָּה הֻרְגְּלָה עַל הָעֵצָה אוֹ עֵזֶר לַעֲשׂוֹת הַדָּבָר שֶׁנֶּאֱמַר עָלָיו, וְאֵינָהּ צִוּוּי מַמָּשׁ, אֶלָּא בְּעִנְיַן מָקוֹר אוֹ שֵׁם, לְפִיכָךְ תָּבֹא הַמִּלָּה גַּם לִנְקֵבָה גַּם לְרַבִּים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמרו..הבה, this word הבה, is customarily used in connection with a plan forming. It describes more a firm suggestion than a definite order, command. This is one of the reasons this word is always found in the feminine mode, and followed by a plural mode.


###### Radak on Genesis 11:3:2
[Radak on Genesis 11:3:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:3:2)

**נִלְבְּנָה לְבֵנִים.** תּוֹסֶפֶת בֵּאוּר, כְּמוֹ ״וַיָּצָם דָּוִד צוֹם״ (שמואל ב יב:טז), וְהַדּוֹמֶה לָהֶם, וְכֵן **נִשְׂרְפָה לִשְׂרֵפָה**, וּבְאוֹתוֹ בִּקְעָה אֵין אֶבֶן, לְפִיכָךְ כָּל בִּנְיָנָם בִּלְבֵנִים, וְהַלְּבֵנִים עוֹשִׂים אוֹתָם מִן הַטִּיט וְאַחַר כֵּן שׂוֹרְפִים אוֹתָם בַּכִּבְשָׁן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
נלבנה לבנים, the word נלבנה is a form of elaborating on something which had been said before, similar to Samuel II 12,16 ויצם דוד צום, “David fasted a fast.” If he fasted, he obviously observed a fast; the author wanted to lend extra emphasis to his words. So here too, the words נלבנה לבנים, though an obvious part of building a city, were repeated merely for emphasis. The words נשרפה לשרפה, inform us that the valley lacked stones for building houses, but that there was clay which could be kiln burned and produce rain proof bricks, making it possible to build permanent homes.


###### Radak on Genesis 11:3:3
[Radak on Genesis 11:3:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:3:3)

**וַתְּהִי לָהֶם הַלְּבֵנָה לְאָבֶן.** בָּא קָמָץ בְּזָקֵף קָטָן, וְכֵן ״וְאֵלֶּה תּוֹלְדוֹת פָּרֶץ״ (רות ד:יח), ״הוּא יִהְיֶה לִּי עָבֶד״ (בראשית מד:יז), וְהַדּוֹמֶה לָהֶם. וְהָיְתָה לָהֶם הַלְּבֵנָה לְבִנְיָן בִּמְקוֹם אֶבֶן, כִּי אֵין אֲבָנִים בְּבָבֶל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותהי להם הלבנה לאבן, the zakef; tone sign has the vowel kametz underneath it instead of the vowel segol. We find a similar construction in Ruth 4,18 ואלה תולדות פרץ, where the letter פ (with the tone-sign zakef) has the vowel kametz, instead of the vowel segol. A third example with a similar construction occurs in Genesis 44,17 הוא יהיה לי עבד, where the kametz appears under the letter ע which has the tone-sign zakef establishing that the tone-sign zakef is a strong dividing tone-sign.


###### Radak on Genesis 11:3:4
[Radak on Genesis 11:3:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:3:4)

**וְהַחֵמָר הָיָה לָהֶם לַחֹמֶר.** הַחֵמָר הוּא טִיט מְגֻבָּל עָפָר בְּמַיִם, וְחֹמֶר הוּא הַמְגֻבָּל מִסִּיד וּמֵחוֹל בְּמַיִם, וְשָׁם לֹא הָיָה לָהֶם אֲבָנִים שֶׁיְּהוּ שׂוֹרְפִים לְסִיד, וְהָיָה לָהֶם לְבִנְיָנִים הַחֵמָר בִּמְקוֹם הַחֹמֶר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והחומר היה להם לחמר, the cheymor is the clay found in the earth of that region, and it was mixed into a dough with water. The product, after kiln drying the bricks formed by the dough, is called chomer. These bricks were used in lieu of stones that were not found in that valley.


###### Radak on Genesis 11:4:1
[Radak on Genesis 11:4:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:4:1)

**הָבָה נִבְנֶה־לָּנוּ עִיר.** הָעִיר לָשֶׁבֶת וְהַמִּגְדָּל לִהְיוֹת צוֹפִים מִשָּׁם לְמֶרְחָק לִרְאוֹת עִנְיַן מִקְנֵיהֶם וּבְהֶמְתָּם, וְגַם יִהְיֶה אוֹת לָרוֹעִים שֶׁיְּנַהֲגוּ מִקְנֵיהֶם לִרְעוֹת בַּמִּדְבָּרוֹת רָחוֹק מֵהָעִיר וְיִהְיֶה לָהֶם הַמִּגְדָּל לְאוֹת וּלְסִימָן שֶׁיֵּדְעוּ לָשׁוּב אֶל הָעִיר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמרו הבה נבנה לנו עיר, the purpose of the city was residential, the purpose of the Tower was to serve as an observation tower enabling the people in the city to keep track of where their flocks and herds were grazing. It would also serve as a beacon for shepherds who were far away to find their way home by focusing on the Tower.


###### Radak on Genesis 11:4:2
[Radak on Genesis 11:4:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:4:2)

**וְרֹאשׁוֹ בַשָּׁמַיִם.** רוֹצֶה לוֹמַר שֶׁיִּהְיֶה הַמִּגְדָּל גָּבוֹהַּ, כְּמוֹ ״עָרִים גְּדֹלוֹת וּבְצוּרוֹת בַּשָּׁמָיִם״ (דברים א:כח), רוֹצֶה לוֹמַר בְּגֹבַהּ הָאֲוִיר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וראשו בשמים, an exaggeration describing that the Tower would be very tall. We find a similar exaggeration when Moses described the walls of Canaanite cities in Deuteronomy 1,28 as “reaching into heaven.”


###### Radak on Genesis 11:4:3
[Radak on Genesis 11:4:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:4:3)

**וְנַעֲשֶׂה־לָנוּ שֵׁם.** כְּלוֹמַר, אִם יִהְיֶה לָנוּ מָקוֹם גָּבוֹהַּ בְּזֹאת הָעִיר יִהְיֶה לְכָל אֶחָד מִמֶּנּוּ שֵׁם, שֶׁאִם יֵצֵא חוּץ מִגְּבוּל הַזֹּאת יִזְכֹּר הָעִיר וְיָשׁוּב אֵלֶיהָ, אוֹ יִזְכֹּר אֶחָד לַחֲבֵרוֹ מֵהַיּוֹצְאִים וְיָשׁוּבוּ אֵלֶיהָ, כִּי אִם לֹא נַעֲשֶׂה כֵּן אוּלַי נָפוּץ עַל־פְּנֵי כׇל־הָאָרֶץ, שֶׁהַיּוֹצְאִים מִמֶּנּוּ יִשְׁכְּחוּ הַחֶבְרָה וְיִשָּׁאֲרוּ שָׁם בִּמְקוֹם לֶכְתָּם, וְיֵשְׁבוּ שָׁם זֶה לְמִזְרָח וְזֶה לְמַעֲרָב, זֶה לְצָפוֹן וְזֶה לְדָרוֹם, וְחַבְרוּתֵינוּ תִּתְפַּזֵּר, נִהְיֶה נְפוּצִים הֵנָּה וָהֵנָּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ונעשה לנו שם, they meant that as a result of having a permanent residence instead of being nomads, they would acquire a far greater reputation of being people to be reckoned with. If they were to travel, and when asked would refer to this city as their home town, this would impress people over the globe. Not only that, the fact that the traveler himself compared his home town with whatever other town or settlement he would encounter, would remind him of his home town comparing favourably with the place he had just visited, and he would be sure to return home. It would act as both a physical and psychological magnet to draw the traveler back home.


###### Radak on Genesis 11:5:1
[Radak on Genesis 11:5:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:5:1)

**וַיֵּרֶד ה׳.** בְּהַשְׁגָּחַת הָאֵל בְּמַעֲשֵׂה הַשְּׁפָלִים יְכַנֶּה הַכָּתוּב בָּעִנְיָן הַזֶּה בִּלְשׁוֹן יְרִידָה, וְכֵן בְּעִנְיַן סְדוֹם, לְפִי שֶׁיְּרִידָה הִיא אֵצֶל כְּבוֹדוֹ לְהַשְׁגִּיחַ בַּתַּחְתּוֹנִים, אֶלָּא שֶׁכֵּן רָאָה הָאֵל יִתְבָּרַךְ בָּאָדָם מִפְּנֵי שִׁתּוּף הַשֵּׂכֶל אֲשֶׁר בּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
'וירד ה, When G’d, from time to time, takes a closer look at what His creatures on earth are doing, such an activity is generally introduced by the expression וירד ה', “G’d descended.” Relative to G’d’s stature, His involving Himself with the problems of sinful men is below what His dignity could command. [a venerable Torah sage is exempt from involving himself with the taking home of lost property and looking for its owner. If this is so out of consideration for the scholar’s dignity, how much more could we expect that G’d does not bother with us? Ed. (compare Deut. 22,4)]


###### Radak on Genesis 11:5:2
[Radak on Genesis 11:5:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:5:2)

**לִרְאֹת.** וְכֵן אָמַר בְּעִנְיַן סְדוֹם ״וְאֶרְאֶה״ (בראשית יח:כא). וְאֻנְקְלוֹס תִּרְגֵּם זֶה בְּעִנְיַן נְקָמָה, וְשֶׁל סְדוֹם בְּעִנְיַן דִּין, וּפֵרוּשׁ הִנֵּה כְּפִי מַשְׁמָעוֹ לְהַשְׁגִּיחַ בְּמַעֲשֵׂיהֶם וּבְמַחֲשַׁבְתָּם וּלְבַטְּלָם, וְעוֹד נְפָרְשֶׁנּוּ בְּעִנְיַן סְדוֹם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לראות, we encounter the same term when G’d “descended to see” if the reports which had reached Him about the wickedness of the people of Sodom were as serious as He had heard. (Genesis 18,21) Onkelos distinguishes between the meaning of the words here and in Genesis 18, describing His action here as לאיתפרעא, “retribution,” and the action of G’d vis a vis the Sodomites as דין, “justice.”


###### Radak on Genesis 11:5:3
[Radak on Genesis 11:5:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:5:3)

**אֲשֶׁר בָּנוּ.** אֲשֶׁר הֵחֵלּוּ לִבְנוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אשר בנו, which they had commenced building; [they never got to finish it. Ed.]


###### Radak on Genesis 11:5:4
[Radak on Genesis 11:5:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:5:4)

**בְּנֵי הָאָדָם.** בֶּאֱמֶת בְּנֵי הָאָדָם שֶׁהוֹלְכִים אַחַר תַּאֲוַת לִבָּם וְלֹא יִפְנוּ לְמַעֲשֵׂה הָאֵל, כִּי הוּא רָאָה לְיִשּׁוּב הָאָרֶץ מִמִּזְרָח לְמַעֲרָב וְהֵם חוֹשְׁבִים לֵישֵׁב בְּמָקוֹם אֶחָד מִן הָאָרֶץ לְבַד וּלְבַטֵּל רְצוֹן הָאֵל. וְהִנֵּה בְּעִנְיַן הַמַּבּוּל לֹא אָמַר לְשׁוֹן יְרִידָה אֶלָּא לְשׁוֹן רְאִיָּה ״וַיַּרְא ה׳ כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ״ (בראשית ו:ה), לְפִי שֶׁעִנְיַן הַיְרִידָה הוּא בְּעִנְיַן הִשְׁתַּדְּלוּת לַחֲקֹר הַדָּבָר וּלְהַשְׁגִּיחַ עָלָיו, וְעִנְיַן הַמַּבּוּל הָיָה מְפֻרְסָם מְאֹד וְהָיָה בְּכָל הָעוֹלָם, וּדְבַר סְדֹם לֹא הָיָה אֶלָּא בְּאַרְצָם וְלֹא הָיָה נוֹדָע לַכֹּל כִּי אִם בְּאַרְצָם וּבַאֲשֶׁר סְבִיבוֹתֵיהֶם, וְעַל הַכֹּל דִּבְּרָה תוֹרָה כִּלְשׁוֹן בְּנֵי אָדָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בני האדם, they are appropriately referred to as בני האדם, “children of Adam,” having followed their own instincts and inclinations instead of heeding G’d’s instructions, just as their forefather Adam had done. G’d had wanted them to populate the earth, and they had chosen to concentrate in a miniscule part of the earth. It is interesting that before G’d brought on the deluge, the Torah did not describe Him as “descending” as it did here or in connection with the Sodomites. Instead, the Torah there spoke about what G’d had seen, i.e. ראיה, instead of ירידה. (Genesis 6,5) The reason is that the deluge was something everybody knew about, seeing it was experienced by everybody. The whole point of G’d “descending,” is in order to examine a state of affairs which is not so widely known, so that it needs investigation. Something known to everybody does not require examination to determine if it is true. Concerning all these expressions, the bottom line is that the Torah uses a syntax familiar to people on earth, even if it does not accurately reflect G’d’s thoughts and feelings.


###### Radak on Genesis 11:6:1
[Radak on Genesis 11:6:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:6:1)

**וַיֹּאמֶר ה׳.** לַמַּלְאָכִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
'ויאמר ה, to the angels;


###### Radak on Genesis 11:6:2
[Radak on Genesis 11:6:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:6:2)

**הֵן עַם אֶחָד.** שֶׁהַסְכָּמָה אַחַת לָהֶם, כְּמוֹ ״וְהָיִינוּ לְעַם אֶחָד״ (בראשית לד:טז).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הן עם אחד, they are all of one mind, as in Genesis 34,16 והיינו לעם “let us become a single nation.”


###### Radak on Genesis 11:6:3
[Radak on Genesis 11:6:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:6:3)

**וְשָׂפָה אַחַת.** כִּי בָּזֶה הִתְקַיֵּם בְּהַסְכָּמָתָם לְפִי שֶׁכֻּלָּם מְדַבְּרִים בְּשָׂפָה אַחַת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ושפה אחת, they can maintain their unity by speaking the same language.


###### Radak on Genesis 11:6:4
[Radak on Genesis 11:6:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:6:4)

**וְלֹא יִבָּצֵר.** וְלֹא יִמָּנַע מֵהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולא יבצר, shall it not be denied them?


###### Radak on Genesis 11:6:5
[Radak on Genesis 11:6:5](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:6:5)

**כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת.** אִם לֹא נְבַטְּלֵם מִלַּעֲשׂוֹת. **יָזְמוּ**, עִנְיַן מַחֲשָׁבָה, וְיָזַם וְזָעַם בְּעִנְיָן אֶחָד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כל אשר יזמו לעשות, unless we frustrate their plan from being carried out. The verb יזם describes something one plans with one’s mind. The roots זמם and יזם mean the same, and can be used interchangeably.


###### Radak on Genesis 11:7:1
[Radak on Genesis 11:7:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:7:1)

**הָבָה.** כְּבָר פֵּרַשְׁנוּ מִלַּת הָבָה, וְאֵינוֹ אֶלָּא עַל דֶּרֶךְ מָשָׁל, כִּי אֵין הַיּוֹצֵר נוֹעָץ עִם הַנּוֹצָר, וְכֵן אָמַר הַנָּבִיא ״אֶת מִי נוֹעָץ וַיְבִינֵהוּ״ (ישעיהו מ:יד), וְכֵן אָמַר **נֵרְדָה וְנָבְלָה** כְּנֶגֶד הַמַּלְאָכִים שֶׁהֵם אֶמְצָעִים, וְהַכֹּל דֶּרֶךְ מָשָׁל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הבה, we already explained this expression on verse 3. The entire verse is to be understood as a metaphor, seeing that the Creator does not mingle with the creature He has created. A similar expression in Isaiah 40,14 את מי נועץ ויבינהו, “who did He consult with, who made Him understand?” This is also to be understood metaphorically. G’d did not literally contemplate if there was someone He could consult with. Here too, when speaking to His angels who are His agents, He did not actually consult them.


###### Radak on Genesis 11:7:2
[Radak on Genesis 11:7:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:7:2)

**וְנָבְלָה.** הַנּוּ״ן לַמְדַבְּרִים בַּעֲדָם, אוֹ תִּהְיֶה הַנּוּ״ן לְנִפְעַל וְתִהְיֶה לְשׁוֹן נְקֵבָה, וְטַעֲמוֹ עַל **שְׂפָתָם**. וְלִשְׁתֵּי הַדֵּעוֹת תִּהְיֶה הַמִּלָּה קַלָּה וְדִינָהּ לְהִדָּגֵשׁ. **וְנָבְלָה** כִּי שָׁרְשׁוֹ בָּלַל, וְאִם נוּ״ן מְדַבְּרִים, אִם מִבִּנְיַן הַקַּל הַבֵּי״ת בְּחוֹלָם וְאִם מִבִּנְיַן הִפְעִיל הַבֵּי״ת בְּצֵרֵי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ונבלה, the letter נ at the beginning of this word may either represent a plural prefix or a sign that the word is in the passive mode. שפתם, in either event it refers to the word שפתם. According to either interpretation the verb remains in the conjugation kal, [not in a transitive conjugation hiphil or piel. Ed] which would require the letter ב to have a dagesh. The meaning of the word is basically the same as the root בלל, to mix, to stir. If the letter נ would refer to the people saying this, i.e. a first person plural mode, then it should have had the vowel cholem instead of kametz. If it had been a hiphil conjugation then the letter ב should have had the vowel tzeyreh.


###### Radak on Genesis 11:7:3
[Radak on Genesis 11:7:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:7:3)

**אֲשֶׁר לֹא יִשְׁמְעוּ.** שֶׁלֹּא יָבִינוּ, וְהִיא שְׁמִיעַת הַלֵּב, וְכֵן ״אֲשֶׁר לֹא תִשְׁמַע לְשׁוֹנוֹ״ (דברים כח:מט). וְהַדְּבָרִים לְפִי שֶׁיָּצְאוּ בַּשָּׂפָה וּבַלָּשׁוֹן יִקָּרְאוּ שָׂפָה וְלָשׁוֹן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
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.”


###### Radak on Genesis 11:8:1
[Radak on Genesis 11:8:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:8:1)

**וַיָּפֶץ ה׳.** בְּמָה שֶׁבִּלְבֵּל לְשׁוֹנָם הֱפִיצָם, כִּי כֵּיוָן שֶׁלֹּא הֵבִינוּ אִישׁ לְשׁוֹן חֲבֵרוֹ בָּטְלָה הַסְכָּמָתָם וְלֹא יָכְלוּ לִבְנוֹת, וְהָלְכוּ כָּל כַּת מֵהֶם שֶׁהָיוּ בְּלָשׁוֹן אֶחָד לְצַד אֶחָד, וְיָשְׁבוּ הָעוֹלָם מִמִּזְרַח שֶׁמֶשׁ עַד מְבוֹאוֹ מְעַט מְעַט כְּמוֹ שֶׁהָיוּ הוֹלְכִים וְרָבִים, וּבְרֹחַב הָאָרֶץ יָשְׁבוּ לִפְאַת צָפוֹן בְּרֹב, לְפִי שֶׁהַפֵּאָה הַהִיא מְמֻזֶּגֶת יוֹתֵר מִפְּאַת דָּרוֹם, כִּי פְּאַת דָּרוֹם לְרֹב חֲמִימוּתָהּ אֵין יְכוֹלִים בְּנֵי אָדָם לָשֶׁבֶת בְּרֻבָּהּ אֶלָּא בִּמְעַט מִמֶּנָּה לְצַד קַו הַשָּׁוֶה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
'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. People moved predominantly north from Mesopotamia, rather than to the desert regions in the southern Arabian peninsula.


###### Radak on Genesis 11:8:2
[Radak on Genesis 11:8:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:8:2)

**וַיַּחְדְּלוּ לִבְנֹת הָעִיר.** כָּל שֶׁכֵּן הַמִּגְדָּל, אֲבָל הָעִיר בָּנוּ אוֹתָהּ קְטַנָּה מִמַּה שֶּׁהֵחֵלּוּ אוֹתָהּ, כִּי כַּת אֶחָד מֵהֶם נִשְׁאֲרוּ שָׁם, אֲבָל חָדְלוּ לִבְנוֹתָהּ גְּדוֹלָה כְּמוֹ שֶׁהֵחֵלּוּ, וְאוֹתָהּ שֶׁבָּנוּ קָרְאוּ שְׁמָהּ בָּבֶל, כִּי שָׁם בָּלַל ה׳ שְׂפַת כָּל הָאָרֶץ וּמִשָּׁם נֶחְלְקוּ הַלְּשׁוֹנוֹת, בְּעוֹדָם שָׁם בְּיַחַד הָיוּ בְּטֵלִים וּמִתְעָרְבִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לבנות העיר, if they stopped building the city, they most certainly also stopped building the Tower. The city, of smaller dimensions than originally planned, remained, seeing that one group of people speaking the same language remained there.


###### Radak on Genesis 11:9:1
[Radak on Genesis 11:9:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:9:1)

**וּמִשָּׁם הֱפִיצָם.** הֵפִיץ רֻבָּם כִּי לְשִׁבְעִים לָשׁוֹן נֶחְלְקוּ, וְהַלָּשׁוֹן הָאֶחָד נִשְׁאַר שָׁם, וּלְפִי שֶׁשָּׁם הָיָה הַבִּלְבּוּל קוֹרֵא שֵׁם הָעִיר **בָּבֶל** וְהָיָה הַקּוֹרֵא מִי שֶׁהָיָה מֵהֶם וּלְשׁוֹן הַקֹּדֶשׁ הָיָה מְדַבֵּר (וְהוּא הָיָה הָרִאשׁוֹן) דְּבָבֶל וּבָלַל לְשׁוֹן הַקֹּדֶשׁ הוּא; וְהָיָה לוֹ לוֹמַר בַּלֵּל מִן בָּלַל, מַהוּ **בָּבֶל**? אֶלָּא שֶׁהַמִּלָּה מֻרְכֶּבֶת בִּשְׁתֵּי מִלִּים לְפָרֵשׁ בָּהּ יוֹתֵר הָעִנְיָן כִּי עִנְיָנָהּ בָּא בַּל, כְּלוֹמַר בָּא לָהֶם הַבִּלְבּוּל מִן הַשָּׁמַיִם, וּבַל הוּא שֵׁם בְּתַשְׁלוּמֵי בָּלַל, כְּמוֹ קַן מִן קָנַן, וְחַן מִן חָנַן, וְהַדּוֹמִים לָהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
They called the unfinished city בבל as a reminder of the fact that this was where G’d had mixed up their languages resulting in their dispersal.
ומשם הפיצם, and from there G’d had set in motion their dispersal and the division into 70 languages. The people remaining in Babylon spoke one language. Seeing that the mixing up of the languages had commenced there, this is the city that was named to commemorate this event. The one giving this name spoke Hebrew, i.e. the original holy tongue. Both the words בבל and בלל are Hebrew words. Actually, we would have expected the Torah to write ballel, instead of ballal, however the word is a condensation of the two words בא בל. We have similar condensed words called קן, חן, מן, all of which are condensed forms of such words as קנן, or חנן.


###### Radak on Genesis 11:9:2
[Radak on Genesis 11:9:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:9:2)

**שְׂפַת כׇּל־הָאָרֶץ.** כֹּל גּוֹיֵי הָאָרֶץ שֶׁהָיָה שְׂפָתָם נֶחֱלֶקֶת שָׁם הָיוּ בְּלוּלִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כל הארץ, a reference to the nations of the earth nowadays, i.e. the time when the Torah was being written.


###### Radak on Genesis 11:9:3
[Radak on Genesis 11:9:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:9:3)

**וּמִשָּׁם הֱפִיצָם.** אַחַר שֶׁהָיוּ שָׂפָה אַחַת הֱפִיצָם ה׳ כְּמוֹ שֶׁפֵּרַשְׁנוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
'הפיצם ה, as we explained on verse 8.


###### Radak on Genesis 11:10:1
[Radak on Genesis 11:10:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:10:1)

**שְׁנָתַיִם אַחַר הַמַּבּוּל.** כְּבָר פֵּרַשְׁנוּ זֶה בְּסֵפֶר בְּרֵאשִׁית בְּפָסוּק ״וַיְחִי נֹחַ״ (בראשית ה:לב). וְאַף עַל פִּי שֶׁזָּכַר תּוֹלְדֹת שֵׁם לְמַעְלָה עִם תּוֹלְדֹת אֶחָיו, שָׁנָה אוֹתָם לְסֵדֶר הַתּוֹלְדוֹת מִמֶּנּוּ עַד אַבְרָהָם אָבִינוּ, לְפִיכָךְ לֹא זָכַר מִבְּנֵי שֵׁם אֶלָּא **אַרְפַּכְשָׁד**, לְפִי שֶׁמִּתּוֹלְדוֹתָיו יָצָא אַבְרָהָם אָבִינוּ; וְהָיָה סִפּוּר **שְׁנָתַיִם אַחַר הַמַּבּוּל**, כִּי בְּסִפּוּר **שֵׁם בֶּן מְאַת שָׁנָה** לֹא הָיִינוּ יוֹדְעִים מָתַי נוֹלַד אַרְפַּכְשָׁד, שֶׁהָיוּ נוֹלְדוּ תְּחִלָּה עֵילָם וְאַשּׁוּר, וּכְבָר כָּתַבְנוּ כִּי סִפּוּר שְׁנוֹת הַנִּזְכָּרִים מֵאָדָם וְעַד נֹחַ וּמִנֹּחַ וְעַד אַבְרָהָם לָדַעַת מֵהֶם מִסְפַּר הַשָּׁנִים מִבְּרִיאַת עוֹלָם, וְהַכֹּל לְפַרְסֵם חִדּוּשׁ הָעוֹלָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אלה תולדות שם שנתים אחר המבול, we already explained this in connection with Genesis 5,32. Even though the Torah, earlier, listed the descendants of Shem together with those of his brothers, the Torah repeated this now in order to demonstrate the direct linkage to Avraham our patriarch. This is why, on this occasion, only a single one of the sons of Shem, Arpachshad, is mentioned. Avraham is descended in a straight line from Arpachshad. The reason why the Torah adds that Arpachshad was born two years after the deluge is that the information the Torah gave us in 10,21 did not tell us when Arpachshad, apparently the third son of Shem was born. (verse 22). We already mentioned that the reason why the Torah provides us with such data is only to enable us to count from the creation of Adam to the deluge, to the birth of Avraham, the year of the Exodus from Egypt, etc. If the Torah had not been interested in reminding us that the earth (universe) was an original product by G’d, all these numbers would have been relatively meaningless. [if they had related to a human history extending over millions of years as claimed by scientists nowadays. Ed.]


###### Radak on Genesis 11:27:1
[Radak on Genesis 11:27:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:27:1)

**וְאֵלֶּה תּוֹלְדֹת תֶּרַח.** וּכְבָר זָכַרְנוּ בַּפָּסוּק שֶׁלְּפָנָיו, וְלֹא הוֹסִיף אֶלָּא תּוֹלְדוֹת לוֹט, אֶלָּא בָּא לִזְכֹּר הַקֹּרוֹת שֶׁקָּרוּהוּ, כִּי גַּם הֵם נִקְרָאוּ תּוֹלְדוֹת, וְהֵחֵל בְּתוֹלְדוֹת הַבָּנִים, וּמַה שֶּׁקָּרוּהוּ, הוּא מוֹת בְּנוֹ בְּחַיָּיו, וְצֵאתוֹ מֵאוּר כַּשְׂדִּים וּמוֹתוֹ בְּחָרָן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואלה תולדות תרח, these were mentioned already in the previous verse, only Lot being added here. By adding the word תולדות, the Torah makes plain that grandsons, etc., are also called “offspring, תולדה of the older generation, not only their immediate fathers and mothers. This was especially so, seeing Haran died while his father Terach was still alive.


###### Radak on Genesis 11:27:2
[Radak on Genesis 11:27:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:27:2)

**וְהָרָן הוֹלִיד אֶת־לוֹט.** וְלֹא זָכַר תּוֹלְדוֹת נָחוֹר כִּי לֹא הוֹלִיד אֶלָּא עַד אַחַר עֲקֵדַת יִצְחָק, וְזָכַר תּוֹלְדוֹת הָרָן לְפִי שֶׁיָּצָא לוֹט בְּנוֹ עִם אַבְרָהָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויחי תרח..והרן הוליד את לוט. The offspring of Nachor is not mentioned, as Nachor did not beget any offspring until after the binding of Yitzchok on the altar in Genesis 22,20. Haran’s son Lot had to be mentioned as his son, seeing that Lot joined Avraham in his migration to the land of Canaan.


###### Radak on Genesis 11:28:1
[Radak on Genesis 11:28:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:28:1)

**וַיָּמָת הָרָן עַל־פְּנֵי תֶּרַח אָבִיו.** בְּחַיָּיו. וְכֵן ״וַיָּמָת נָדָב וַאֲבִיהוּא עַל־פְּנֵי אַהֲרֹן אֲבִיהֶם״ (במדבר ג:ד).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וימת הרן על פני תרח אביו, during his father’s lifetime. Something parallel occurred when the two sons of Aaron, Nadav and Avihu died during the lifetime of their father (Numbers 3,4).


###### Radak on Genesis 11:28:2
[Radak on Genesis 11:28:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:28:2)

וְאָמַר **בְּאֶרֶץ מוֹלַדְתּוֹ.** לְפִי שֶׁתֶּרַח אָבִיו לֹא מֵת בְּאֶרֶץ מוֹלַדְתּוֹ אֶלָּא בְּחָרָן. וְזֶה הָיְתָה הַסִּבָּה שֶׁיָּצָא לוֹט מִן הָאָרֶץ עִם תֶּרַח זְקֵנוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בארץ מולדתו, the Torah mentions this seeing that Terach, Haran’s father did not die in the land where he had been born, but died in Charan after having emigrated there. This became the reason why Lot emigrated with his grandfather Terach from Ur Kasdim.


###### Radak on Genesis 11:28:3
[Radak on Genesis 11:28:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:28:3)

**בְּאוּר כַּשְׂדִּים.** שֶׁהַיּוֹם נִקְרָא אוּר כַּשְׂדִּים, כִּי בְּאוֹתוֹ הַזְּמַן לֹא נוֹלַד כֶּשֶׂד שֶׁיִּקָּרְאוּ בָּנָיו כַּשְׂדִּים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
באור כשדים, a place known nowadays as Ur Kasdim, It could not have had that name at the time Terach and Avraham lived, as כשד the son of Nachor had not been born until later (Genesis 22,22) The offspring of this Kessed became were known as the Kasdim.


###### Radak on Genesis 11:28:4
[Radak on Genesis 11:28:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:28:4)

**אוּר.** פֵּירוּשׁוֹ בִּקְעָה אוֹ עָמֹק, וְכֵן ״עַל כֵּן בָּאֻרִים כַּבְּדוּ אֶת ה׳״ (ישעיה כד:טו). וְדַעַת רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה לח:יג) בָּזֶה יָדוּעַ, שֶׁפֵּרְשׁוּ **אוּר**, אֵשׁ, וְאִם כֵּן נִקְרֵאת הָעִיר הַהִיא אוּר עַל שֵׁם הַנֵּס שֶׁנַּעֲשָׂה בָּהּ לְאַבְרָהָם אָבִינוּ שֶׁהִשְׁלִיכוֹ נִמְרֹד לְכִבְשַׁן הָאֵשׁ וְהִצִּילוֹ הָאֵל מִמֶּנּוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אור, the word means: “valley.” It occurs in this sense also in Isaiah 24,15 על כן באורים כבדו ה', “therefore honour the Lord in the valleys.” The view of our sages in the Midrash that the name is a reference to the place where Avraham was saved from the furnace of Nimrod is well known. (Bereshit Rabbah 38,13) They understand the word אור as meaning “fire.”


###### Radak on Genesis 11:29:1
[Radak on Genesis 11:29:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:29:1)

**וַיִּקַּח אַבְרָם וְנָחוֹר.** כְּמוֹ ״וַיָּבֹא מֹשֶׁה וְאַהֲרֹן״ (שמות ז:י). וְזָכַר שֵׁם נְשׁוֹתֵיהֶם לִכְבוֹד אַבְרָם, וְכִי שִׁנָּה הָאֵל שֵׁם שָׂרַי לְשָׂרָה, וּמִמִּלְכָּה גַּם כֵּן הָיְתָה רִבְקָה שֶׁהָיְתָה אֵשֶׁת יִצְחָק.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקח ארם ונחור, the singular mode here where we would have expected a plural mode, seeing that each of the brothers took himself a wife, is similar to the singular mode used by the Torah in Exodus 7,10 ויבא משה ואהרן, “Moses and Aaron came,” where we would have expected the plural mode, seeing that two people came. The Torah mentioned the names of the wives in honour of Avram. G’d changed Sarai’s name to Sarah. Seeing that Rivkah was the granddaughter of Milkah and became the wife of Yitzchok they were deserving of mention by name.


###### Radak on Genesis 11:29:2
[Radak on Genesis 11:29:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:29:2)

**בַּת־הָרָן אֲבִי־מִלְכָּה וַאֲבִי יִסְכָּה.** אָמַר אֲבִי אַחַר שֶׁאָמַר בַּת, לְפִי שֶׁאָמַר לְמַעְלָה ״וְהָרָן הוֹלִיד אֶת־לוֹט״ (בראשית יא:כז), דִּמָּה שֶׁלֹּא הָיָה לוֹ זֶרַע אַחֵר, אָמַר כִּי הָיָה גַּם כֵּן אֲבִי־מִלְכָּה וַאֲבִי יִסְכָּה. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה דָּרְשׁוּ, כִּי **יִסְכָּה** זֶה שָׂרָה (סנהדרין סט), וְכֵן נִרְאֶה מִמַּה שֶׁאָמַר אַבְרָהָם ״אֲחֹתִי בַת־אָבִי״ (בראשית כ:יב), אִם כֵּן **שָׂרָי** בַּת הָרָן הָיְתָה. אֶלָּא שֶׁיֵּשׁ לִתְמֹהַּ לָמָּה אָמַר **בַּת־הָרָן** וְלֹא אָמַר בְּנוֹת הָרָן? אוּלַי הָיְתָה שָׂרָי בַּת בִּתּוֹ שֶׁל תֶּרַח, וְאַף עַל פִּי שֶׁלֹּא זָכַר לְתֶרַח בָּנוֹת אוּלַי הָיָה לוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בת הרן אבי מלכה ואבי יסכה. This is an unusual sequence the daughter being referred to before the father. Seeing that the Torah had written earlier that Haran had begotten Lot, (verse 26) I might have formed the impression that he had not fathered any other children. To make sure we do not make such a mistake, the Torah, after telling us the names of these girls, reminds us that Haran also fathered these two girls. Our sages in Megillah 14 state that Yiskah was identical with Sarai. This is very plausible, seeing that in 20,12 Avraham refers to her as “my sister the (grand)daughter of my father. From these words of Avraham it is clear that Sarai was Haran’s daughter. Still, it is surprising that the two daughters of Haran are not described as בנות הרן in the plural mode, but each one is referred to separately as בת הרן, a daughter of Haran (singular mode). Perhaps, Sarai was the daughter of a daughter of Terach, although the Torah had not mentioned specifically that Terach had fathered daughters.


###### Radak on Genesis 11:30:1
[Radak on Genesis 11:30:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:30:1)

**וַתְּהִי שָׂרַי עֲקָרָה.** סִפֵּר כִּי שָׂרַי הָיְתָה עֲקָרָה וְלֹא יָלְדָה רַק עַל־יְדֵי נֵס שֶׁעָשָׂה הָאֵל עִם אַבְרָהָם נֵס בְּתוֹךְ נֵס, כִּי הָיְתָה עֲקָרָה וְיָלְדָה, וְעוֹד שֶׁהָיְתָה בַּת תִּשְׁעִים כְּשֶׁיָּלְדָה, אֲבָל מִלְכָּה אַף עַל פִּי שֶׁעָמְדָה יָמִים רַבִּים מִלֶּדֶת לֹא הָיְתָה עֲקָרָה וּרְאוּיָה לְבָנִים הָיְתָה אֶלָּא שֶׁעָמְדָה בַּעֲבוּר חֹלִי מִקְרִי לֹא טֶבַע.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותהי, the Torah makes clear that Sarai was barren, and that even if at a much later stage in her life she did give birth to a son, Yitzchok, this was not a natural development but was a miracle which could not be explained scientifically. This is the reason why the Torah did not simply content herself with the words ותהי שרי עקרה, “Sarai remained barren.” When Sarah did eventually bear a child, not only was the fact that she gave birth a miracle, but her age at the time, long after she had passed the child-bearing age, was an additional miracle. Although Sarai’s sister did not bear a child for many years, she is not reported as having been genetically barren. She apparently suffered some disease which was not connected to her basic ability of bearing children.


###### Radak on Genesis 11:30:2
[Radak on Genesis 11:30:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:30:2)

**אֵין לָהּ וָלָד.** בְּעוֹדָהּ בְּאוּר כַּשְׂדִּים אֵין לָהּ, אֲבָל בְּאֶרֶץ כְּנַעַן הָיָה לָהּ, וְזֶה שֶׁאָמַר הָאֵל לְאַבְרָהָם כְּשֶׁאָמַר לוֹ ״לֶךְ לְךָ מֵאַרְצְךָ וְגוֹ׳ וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל״ (בראשית יב:א-ב), שָׁם אֶעֱשֶׂה אוֹתְךָ לְגוֹי גָּדוֹל. **וָלָד**, שֵׁם בְּפֶלֶס חָכָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אין לה ולד, as long as she lived in the land of Ur Casdim she had no child, but in the land of Israel, eventually she did give birth. This is part of the reason why G’d, when He told Avram to emigrate, said: לך לך, “go for your own sake.” G’d had added that once there He would make Avram develop into a great nation [although this was not a promise that his children would be born by Sarah. Ed.]


###### Radak on Genesis 11:31:1
[Radak on Genesis 11:31:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:31:1)

**וַיִּקַּח תֶּרַח.** אַחַר שֶׁאָמַר הָאֵל לְאַבְרָם ״לֶךְ לְךָ״ (בראשית יב:א), וְאָמַר אַבְרָם לְתֶרַח אָבִיו בְּשֵׁם הָאֵל, כִּי הָאֵל צִוָּהוּ לָצֵאת מִן הָאָרֶץ, נִתְרַצָּה לִדְבַר בְּנוֹ וַיָּצָא עִמּוֹ. וְאַחַר שֶׁנִּתְרַצָּה לָצֵאת תָּלָה עִקַּר הַמַּעֲשֶׂה בּוֹ כִּי הוּא הָאָב וְהַיּוֹצְאִים בָּנִים לוֹ. וְנָחוֹר לֹא רָצָה לָצֵאת מִן הָאָרֶץ הַהִיא. וְלָקַח תֶּרַח לוֹט עִמּוֹ לְפִי שֶׁלֹּא הָיָה לוֹ אָבִיו חַי וְהָיָה סָמוּךְ עָלָיו, וּלְקָחוֹ עִמּוֹ שֶׁיִּהְיֶה עִמּוֹ כַּאֲשֶׁר יִהְיֶה שָׁם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקח תרח, After G’d had told Avram to move to the land of Canaan (12,1) and Avram had told his father about this vision, Terach took him and set out on the journey towards the land of Canaan. Seeing that Terach was willing to accept these instructions Avram had received from G’d, he deserved that the initial stages of this trip be credited to him. After all, he was the father, and the sons were his offspring. Seeing that Lot’s father was no longer alive, and he had to depend on his family, Terach took his whole family with him.


###### Radak on Genesis 11:31:2
[Radak on Genesis 11:31:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:31:2)

**וַיֵּצְאוּ אִתָּם.** כָּאן תָּלָה הַיְּצִיאָה בְּאַבְרָם, כִּי הוּא הָיָה עִקָּר, כִּי לוֹ הָיָה הַצִּוּוּי (וּבֶאֱמֶת אִשְׁתּוֹ עִמּוֹ), וְיָצְאוּ תֶּרַח וּבֶן בְּנוֹ וַעֲבָדֵיהֶם וְשִׁפְחוֹתֵיהֶם עִם אַבְרָם וְאִשְׁתּוֹ; וְזֶהוּ שֶׁאָמַר אִתָּם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויצא אתם, this is the first time that the departure from Ur Casdim is portrayed as having been initiated by Avram, his father appearing as traveling with his son. The reason is that the command to migrate was issued to Avram (and wife) and not to Terach. The latter joined Avram and he took his grandson and his livestock with him. This is why the Torah added the word אתם, “with them.”


###### Radak on Genesis 11:31:3
[Radak on Genesis 11:31:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:31:3)

**לָלֶכֶת אַרְצָה כְּנַעַן.** וְהִנֵּה הָאֵל לֹא אָמַר לְאַבְרָם שֶׁיֵּלֵךְ לְאֶרֶץ כְּנַעַן, אֶלָּא ״אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ״ (בראשית יב:א), אֶלָּא שֶׁבְּצֵאת אַבְרָם מֵאוּר כַּשְׂדִּים וּמִן הָאָרֶץ הַהִיא שֶׁהִיא אֶרֶץ אֲרָם, יִפְגַּע תְּחִלָּה בְּאֶרֶץ כְּנַעַן, וְיָדַע אַבְרָם כִּי בִּהְיוֹתוֹ בְּאֶרֶץ כְּנַעַן יֹאמַר לוֹ הָאֵל אִם הִיא הָאָרֶץ אֲשֶׁר אָמַר לוֹ אוֹ אַחֶרֶת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ללכת ארצה כנען, actually, G’d had not told Avram to go to the land of Canaan, as anyone reading 12,1 will have no difficulty in ascertaining. He had reserved for Himself the right to tell Avram a specific destination at a later stage. The fact was that the first country under a different rule they encountered would be the land of Canaan. Avraham was aware that once in the land of Canaan he could expect further directives from G’d so that it would become clear which country G’d wanted him to settle in.


###### Radak on Genesis 11:31:4
[Radak on Genesis 11:31:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:31:4)

**וַיֵּשְׁבוּ שָׁם.** כִּי תֶּרַח אַף עַל פִּי שֶׁיָּצָא לָלֶכֶת אַרְצָה כְּנַעַן, כְּשֶׁהִגִּיעַ לְחָרָן לֹא מָצָא בְּלִבּוֹ לָצֵאת מֵאַרְצוֹ לְגַמְרֵי וַיֵּשֶׁב בְּחָרָן שֶׁהִיא עַל הַסְּפָר וּקְרוֹבָה לְאֶרֶץ כְּנַעַן, כְּדֵי שֶׁיִּהְיֶה קָרוֹב לְאַבְרָם, וַיֵּשֶׁב שָׁם עַד שֶׁמֵּת וְאַבְרָם הָלַךְ לוֹ לְאֶרֶץ כְּנַעַן בְּמִצְוַת הָאֵל עָלָיו. וּמַה שֶּׁאָמַר **אֵשֶׁת אַבְרָם בְּנוֹ** אַחַר שֶׁאָמַר **וְאֵת שָׂרַי כַּלָּתוֹ**, כִּי בְּאַהֲבָה וּבְרָצוֹן יָצְאָה מִן הָאָרֶץ עִם בַּעְלָהּ לַעֲשׂוֹת רְצוֹן הָאֵל, לֹא שֶׁהִכְרִיחָהּ בַּעְלָהּ אֶלָּא בְּכָל לִבָּהּ הָלְכָה אַחַר בַּעְלָהּ אֶל הַמָּקוֹם אֲשֶׁר אָמַר לוֹ הָאֵל, אַף עַל פִּי שֶׁלֹּא יָדְעָה הָאָרֶץ הַהִיא הַטּוֹבָה הִיא אִם רָעָה, כִּי אֵשֶׁת אַבְרָם הָיְתָה בֶּאֱמוּנַת הָאֵל לְהַאֲמִין כָּל אֲשֶׁר יֹאמַר לָהּ בְּשֵׁם הָאֵל וְלַעֲשׂוֹת רְצוֹנוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישבו שם, they experienced a delay in Charan. Terach, after initially agreeing to move to the land of Canaan, had changed his mind in the interval since leaving Ur Casdim. He simply could not completely sever his links with his birthplace. He felt that by settling in Charan, which was on the border between Ur Casdim and the land of Canaan, he had complied with G’d’s command to Avraham to emigrate. By staying in Charan he felt he would not be too distant from Avraham, while not having severed his ties with his homeland completely. Avraham moved on. When the Torah described Avram’s wife Sarai as Terach’s daughter-in-law, something that appears to be self-evident, this is only meant to convey to us the readers, that Sarai was very willing to uproot herself and to move on with her husband. She was his wife in the first instance, and her relationship to Terach both as daughter-in-law and as granddaughter was of a secondary consideration. She had full faith in the Lord, the G’d of Avram, and was prepared to carry out His will.


###### Radak on Genesis 11:32:1
[Radak on Genesis 11:32:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:32:1)

**וַיִּהְיוּ יְמֵי־תֶרַח.** הִנֵּה הָיוּ יְמֵי תֶרַח מָאתַיִם וְחָמֵשׁ שָׁנָה, וּכְשֶׁנּוֹלַד אַבְרָם הָיָה בֶּן שִׁבְעִים שָׁנָה, הִנֵּה כְּשֶׁמֵּת תֶּרַח הָיָה אַבְרָם בֶּן מֵאָה שְׁלוֹשִׁים וְחָמֵשׁ שָׁנִים. וּבְסֵדֶר עוֹלָם, אַבְרָהָם אָבִינוּ קָבַר תֶּרַח אָבִיו לִפְנֵי מִיתָתָהּ שֶׁל שָׂרָה שְׁתֵּי שָׁנִים, וְכֵן הָיָה, כִּי כְּשֶׁמֵּתָה שָׂרָה הָיָה אַבְרָהָם אָבִינוּ בֶּן מֵאָה שְׁלוֹשִׁים וְשֶׁבַע, כִּי עֶשֶׂר שָׁנִים הָיָה גָּדוֹל מִשָּׂרָה, הִנֵּה שְׁתֵּי שָׁנִים קֹדֶם מִיתַת שָׂרָה מֵת תֶּרַח.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהיו ימי תרח, Terach lived for 205 years. Seeing that the Torah had told us that he was 70 years old when Avram was born, Avram was 135 years old at the time his father died. According to the report in Seder Olam, Avram buried his father two years before the death of his wife Sarah, a statement that is absolutely correct. We know that Avraham was 137 years old when Sarah died, as he had previously been reported as being 10 years Sarah’s senior. This means that Terach must have died 2 years before his granddaughter Sarah.


###### Radak on Genesis 11:32:2
[Radak on Genesis 11:32:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/11:32:2)

**וַיָּמָת תֶּרַח בְּחָרָן.** לְהוֹדִיעַ כִּי לֹא הִנִּיחַ גִּלּוּלָיו וְלֹא יָצָא מִמְּקוֹמוֹ אֶלָּא לְאַהֲבַת בְּנוֹ, לֹא שֶׁשִּׁנָּה אֱמוּנָתוֹ וְיָצָא לְאַהֲבַת הָאֵל, שֶׁהֲרֵי נִתְעַכֵּב בְּחָרָן עַד שֶׁמֵּת שָׁם, וְאִלּוּ עָשָׂה תְּשׁוּבָה וְהִנִּיחַ גִּלּוּלָיו וְחָזַר לַעֲבוֹדַת הָאֵל וּלֶאֱמוּנָתוֹ, בְּאָבְדוֹ בְּנוֹ הָיָה נִכְנָס לְפִי דַרְכּוֹ לְאֶרֶץ כְּנַעַן בְּמִצְוַת הָאֵל לִבְנוֹ וְלֹא הָיָה מִתְעַכֵּב בְּחָרָן; וְאֶפְשָׁר שֶׁהָיָה נִשְׁמָר בִּשְׁאָר מִצְווֹת בְּנֵי נֹחַ, כִּי אַבְרָהָם אָבִינוּ הָיָה מַדְרִיכוֹ בְּדֶרֶךְ יְשָׁרָה בְּכָל כֹּחוֹ, אֲבָל בַּעֲבוֹדַת אֱלֹהִים אֲחֵרִים הָיוּ הַדּוֹרוֹת הָהֵם מְשֻׁקָּעִים בָּהּ וְלֹא הָיוּ יְכוֹלִים לִפְרֹד מִמֶּנָּה אֶלָּא בְּקֹשִׁי, וְאוֹתָהּ עֲבוֹדָה לֹא עָזַב תֶּרַח, וַהֲרֵי יְהוֹשֻׁעַ הַנָּבִיא הֵעִיד עָלָיו וְאָמַר ״בְּעֵבֶר הַנָּהָר יָשְׁבוּ אֲבוֹתֵיכֶם מֵעוֹלָם תֶּרַח אֲבִי אַבְרָהָם וַאֲבִי נָחוֹר וַיַּעַבְדוּ אֱלֹהִים אֲחֵרִים״ (יהושע כד:ב), וְאִלּוּ הָיָה בַּעַל תְּשׁוּבָה לֹא אָמַר עָלָיו כֵּן. וְנוּ״ן מֵ**חָרָן** מְלֻפֶּפֶת, וְדָרְשׁוּ בּוֹ לְהוֹדִיעַ כִּי בַּחֲרוֹן אַף הָאֵל הֱמִיתוֹ שֶׁלֹּא עָשָׂה תְּשׁוּבָה. וְיֵשׁ דְּרָשׁ אַחֵר שֶׁעָשָׂה תְּשׁוּבָה, מִדִּכְתִיב ״וְאַתָּה תָּבוֹא אֶל אֲבֹתֶיךָ בְּשָׁלוֹם״ (בראשית טו:טו).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וימת תרח בחרן, this line tells us that Terach had not abandoned his idolatry and had moved to Charan only out of love for his son Avraham. Following Avraham who had obeyed instructions given to him in a vision, did not mean that Terach changed his philosophy or lifestyle. This is why he saw nothing wrong in remaining in Charan until the time of his death. [even though his son had attained great prominence in the land of Canaan during the intervening 62 years. Ed.] If he had really done teshuvah, and returned to the G’d of his forefathers, he surely would have followed in his sons footsteps and have moved to Canaan. Possibly, Terach did keep the other Noachide laws, except for his idolatry, seeing that Avraham his son had become his guide in matters of theology as far as it concerned the dealings with is fellow man. The conviction that natural forces represent independent powers, even though they in turn might have to obey a higher law, was something he could not rid himself of, as he, as well as his contemporaries, were too deeply steeped in such a world outlook. We know that Joshua testified concerning Terach (Joshua 25,2) when he addressed the Israelites shortly before his death: ”your forefathers dwelled in the land beyond the river (Euprates), Terach the father of Avram and Nachor. They served alien deities , etc.” If Terach had indeed become a penitent and had returned to monotheism, it is inconceivable that Joshua would not have credited him with such a meritorious deed. The final letter ן in the word חרן is meluffaf, i.e. inverted, and our sages explained concerning this (Rashi and Torah Shleyma 115) that Terach died while being out of favour with his Creator, seeing that he had failed to repent his erstwhile idolatry. [Having had a son such as Avraham, his obstinacy was less forgivable than that of other idolaters. Ed.] There is, however, a different explanation offered by Bereshir Rabbah 38,12 based on G’d promising Avraham that he would die of a ripe old age before joining his fathers, etc (Genesis 15,15) This is understood as G’d telling Avraham that his father had indeed become a penitent before he died, how else could the prospect of joining his father after his death be a sort of comfort for Avraham?