Why was idolatry punished with destruction during the time of Enosh, and with dispersion at the incident of Migdal Bavel? According to the Ridbaz, although idolatry had been prevalent on earth since the days of Enosh, it was only now that proponents of idolatry set out to disseminate their beliefs and bring the entire world into their faith. They accomplished this through the veil of a “social” agenda, inviting all people to take part in and enjoy an equal share of a new endeavor.
Parashat Noach tells the famous story of Migdal Bavel, the tower the people in Babylonia sought to build “to the heavens” (11:4). This project incensed the Almighty, who disrupted the plan by having the participants speak different languages, such that no cooperation between them was possible.
The ambiguity in the Torah’s narrative of this incident has resulted in a considerable amount of literature devoted to identifying the precise nature of the sin committed by the builders of the city and tower. A strong Midrashic tradition associates the sin of Migdal Bavel with idolatry, or at least something resembling idolatry. Rashi, for example, cites one view that the people attempted to rise to the heavens and wage war against the Almighty. At first glance, however, the punishment appears a bit mild for a grave transgression such as idolatry. This is particularly so in light of the well-established tradition (Sifrei, Parashat Eikev; Shemot Rabba, 15; and elsewhere) that floods ravaged the earth during the generation of Enosh as punishment for their idolatry. Why was idolatry punished with destruction during the time of Enosh, and with dispersion at the incident of Migdal Bavel?
Rav Yaakov David Willowski, in his Nimukei Ridbaz (Chicago, 1904), suggests the following, novel approach to understanding this incident. He notes the poetic, almost festive, style in which the people spoke to one another in devising their plan: “Hava nilbena leveinim… hava nivneh lanu ir…” – “Come, let us make bricks… Come, let us build a city…” (11:3-4). It appears, the Ridbaz suggests, that the project’s initiators worked to draw support for their cause by promoting it through warmth and friendship. They advertised the city and tower in as attractive, inviting terms as possible, enchanting the masses with a kind and welcoming demeanor. Combining this impression with the traditional association between Migdal Bavel and paganism, we can begin to imagine what this campaign was all about. According to the Ridbaz, although idolatry had been prevalent on earth since the days of Enosh (see Rambam, beginning of Hilkhot Avoda Zara), it was only now that proponents of idolatry set out to disseminate their beliefs and bring the entire world into their faith. They accomplished this through the veil of a “social” agenda, inviting all people to take part in and enjoy an equal share of a new endeavor. The spectacular new city would benefit anyone who took part in the project. The initiators hoped in this way to gain widespread support for their idolatrous beliefs, and gradually impose their religion upon all mankind.
This easily explains the punishment God chose for the builders of the tower. Since they embarked on this campaign through loving kindness, by speaking the language of the prospective participant, by bringing together all people in harmony and friendship, they were punished through the loss of communication and interaction. They deviously used love and brotherhood to promote a sinful agenda, and God therefore caused friction and disunity, dispersing the united participants in this project into many different places and cultures.