In his commentary to the Migdal Bavel narrative, Rashi (11:1) cites a number of different explanations from the Midrash Bereishit Rabba (38:6). One view claims that the people of the time sought to ascend to the heavens and wage war against God. As we discussed, it appears that they resented being confined to the earth, and endeavored to conquer the heavens. Another famous interpretation that Rashi cites from the Midrash explains that this generation feared the possibility of another deluge. They therefore planned to rise to the heavens and build “supports” to prevent a flood.
Upon analyzing these two views regarding the nature of this generation’s sin, one notices that they essentially reflect two very different forms of heresy. Entertaining the possibility of waging war against the Almighty demonstrates a denial of divine omnipotence. According to this view in the Midrash, the people of the time failed to recognize God’s unlimited might, and instead perceived Him as simply a more impressive form of the human being, who could be overpowered. The people thought they could extend their dominion to the heavens, because they did not acknowledge the vast difference between heaven and earth, between God and mortals, between the infinite and the finite. It was this blurring of the lines between the heavenly and earthly realms that allowed this generation to believe in their ability to conquer the heavens.
The second view seems to reflect a much different perspective, namely, that heaven and earth can be separated from one another. According to this view, the people built the tower not to possess the heavens, but rather, to the contrary, to disconnect themselves from the heavens. Instead of trying to defeat God, they endeavored to hide themselves from God, to construct an impenetrable wall between themselves and the divine being. They waged war not against God, but against providence; they sought to create a situation whereby the Supreme Being would no longer govern earthly affairs, and would instead remain in His heavenly chamber and leave mankind to supervise itself independently.
To some extent, these two approaches to the Migdal Bavel heresy correspond to the two primary mistakes that have been made concerning God. Some pagans erred by reducing God to a type of human being, by attributing to Him the same frailties and limitations to which people are subjected. On the opposite extreme, others claimed that God is too great to concern Himself in any way with human affairs. They held that an all-powerful God could not possibly relate to such flawed creatures as the human being. Similarly, the enterprise of Migdal Bavel could be understood as either trying to combine heaven and earth, by lowering God to the level of the human being, or as trying to drive a wedge between heaven and earth, such that God yields no authority or control over the world.
The Torah, of course, sees no contradiction between divine omnipotence and divine providence. God can be, and is, both all-powerful and intimately involved in human affairs. And we are to follow His example by concerning ourselves with the needs and concerns of even those whom we perceive as “lower,” as less accomplished or less virtuous than ourselves. Just as God involves Himself in the world despite His greatness, so must we show concern for others even if they seem “inferior” and unworthy of our attention or assistance.