The portion of the Torah that I have researched is entitled “Noach,” which translates into English as “comforter.” I will chant from the Book of Genesis, chapter 11, verses one through twelve.
Noach consists mainly of two related stories whose sequentially connected plots both elucidate and subtly reveal controversial and important morals that still exist today. The first story is of Noah and the Ark. Throughout his community, Noah was considered a righteous man. This is most likely due to his lack of sinful behavior rather than his goodness. However, compared to the overwhelmingly large population of sinners, Noah was pure. Seeing the evils of the generation, God became enraged. God told Noah of his plans to eliminate these sinners. God commanded Noah to build an ark for there would be a great flood to wipe clean the Earth of all of God’s mistakes-the people. Noah phlegmatically complied and constructed the vessel that would save him, his family and two of every animal from a grizzly fate. And so the flood came and the rain remained for forty days and forty nights. And finally, the gray, rain-washed sky was illuminated by an elegant rainbow, symbolizing God’s promise that never again would He drown the Earth and its inhabitants.
Generations later, after Noah had disembarked from his ark and started a new life and a renaissance for people, trouble commenced. The people had acquired the notion of a tower; a tower that would be altitudinous, stretching far into the Heavens. Thirsting for power, riches and fame, they soon initiated their plan to build the tower in order to make a name for themselves. Additionally, the tower symbolized Godly power. If they could reach the heavens, then perhaps they could become God. With this desire and yearning, the people began the grueling work on the tower. Quickly, the tower developed into a malevolent icon. Material concern for the tower and its construction poured over the nation like the flood that had wiped out civilization ages ago. People became consumed by their desires for power. They no longer cared for the welfare of others and they were no longer interested in the safety of the laborers who had toiled to build it. If a worker fell to his death, few would mourn, but if a brick fell, the people would grieve for days. Seeing the great misdeeds of the people, and the evil of the tower, God once again took swift action, banishing his people by scattering them throughout the Earth. God also hindered their communication by having all of them speak a different language. God saw that the people were far too strong as one united tribe. God’s punishment was to inhibit their communication and impede their unity. God then named the symbol of greed, the “Tower of Babel,” for now the people would be confused and could not function as a whole, as they all spoke different languages.
Additionally, within the Tower of Babel section, I found line four particularly compelling. The fourth line depicts the people’s obsessions with power and their materialistic views. “And they said, ‘Come let us build 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.” With one language the people were all alike. There was nothing that could separate one tribe or one person from another. But, they wanted to be remembered. In their vain pursuit of glory, recognition, and fame, they wished to build the tower, “to make a name for themselves.” They wanted to obtain the power of God in the Heavens. However, in the construction of the tower, their complete yearning and their lack of self-identity blinded them. Suddenly what mattered most was not life itself, but stepping on other’s lives to get to the top. Within line four, there is also a great deal of irony. The people believed that if they didn’t build this tower and gain power and control over the rest of the world, they would be washed away with time, or as they say, “scattered all over the world.” They believed that unless they obtained the power of God, they would be just another face among the many, and they would not amount to anything. Man’s desire for material possessions became paramount, and in a sense, man self-destructed.
The reason that “The Tower of Babel” section is compelling to me is that I see many parallels with the contemporary world. The lust for great power, wealth and possessions is still all too common. World leaders erect icons glorifying their own power. For example, one ruler built hundreds of palaces, his own “Towers of Babel,” while neglecting the welfare of others. As statues of him were constructed, thousands of his countrymen were either murdered or died of malnutrition. This inhumane indifference to the welfare of others and abuse of others corresponds to the injustices in the Tower story. But materialism does not only influence world leaders, it also affects everyday people. For example, in a car accident, people often check the damage to their car before inquiring as to the health of the driver. Another example of this self-absorption occurs in soccer games when a player is hurt and the opposing team complains about the referee’s call and does not acknowledge that a player is injured. In recognizing this major problem, I will try to suppress my materialistic desires in favor of caring for those around me. What matters are friend and family. I will try to never take anybody for granted, so I would like to thank those people who worked so diligently to make my Bar Mitzvah a day I will always remember. Thank you Patricia, Michael and Michelle Hackmer; Ellen Ratner, Ellen Matheson, Aunt Sandy Russell, and my Uncle Robert. I would also like to thank those people who love me enough to come all the way from Florida- my beautiful Grandmother Annette Golenbock, my amazing grandfather, Jerome Golenbock, my loving aunt Suzanne Kobliner and my talented Uncle Peter. I would like to thank my grandma for my new yamulka and Ellen Ratner for my Tallit from Israel. Always with me in spirit, are those who I have not forgotten, my grandmother Elaine Stein, whose yortseit is today, my grandfather George Stein, my aunt Laura Stein and my wonderful Uncle Richie Kobliner. I want to thank Temple Beth Elohim- Rabbi Lazar, Rabbi Sisenwein, Rabbi Wilfond, and Cantor Sufrin for their guidance and support. This Bar Mitzvah would have been very difficult without the years of Hebrew lessons from Mrs. Phyllis Goldman. Thank you. And of course, thank you, finally, but most of all to my parents. Always helpful and loving, they made this day what it is. They arranged everything for the party that you’re about to love and picked out the gorgeous invitations. They also helped and encouraged me each step of the way with gentle guidance and extreme care and love. I am, also, grateful for all of my friends and family who are here with me today. Thank you for joining me. I invite you to follow along as I read from the Torah. The English translation can be found in the Hertz Chumash on page 38 starting with verse 1-12.
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