Parashat Noah is one of the few Torah portions named after a person, with Noah as its central figure. Even if you’ve never attended a Torah or Bible class, you’ve likely heard of “Noah’s Ark.” However, I want to discuss a lesser-known, yet fundamental character in this story who is often overshadowed by Noah’s prominence: Nimrod. Have you heard of him?
Before we delve into the biblical verses where Nimrod first appears, I’d like to share an old Ladino song that mentions this mysterious figure:
Kuando el rey Nimrod al kampo salia mirava en el syelo i en la estreyeria vido una luz santa en la Djuderia Ke avia de naser Avraham Avinu. Chorus Avraham Avinu, Padre kerido Padre bendicho, luz de Yisrael Avraham Avinu, Padre kerido, Padre bendicho, luz de Yisrael. [When King Nimrod went out into the fields, he looked up to the sky and among the stars, he saw a holy light over the Jewish Quarter; he knew that Abraham, our father, was to be born.» Chorus: Abraham our father, dear father, Blessed father, light of Israel.]
We’ll return to this song and its story, but let’s first revisit Nimrod’s introduction in the Torah:
«Cush also begot Nimrod, who was the first mighty figure on earth. He was a mighty hunter by the grace of the Lord; hence the saying, ‘Like Nimrod, a mighty hunter by the grace of the Lord.’ The mainstays of his kingdom were Babylon, Erech, Accad, and Calneh in the land of Shinar. From that land, Asshur went forth and built Nineveh, Rehoboth-ir, Calah.» (Genesis 10:8-11)
After the story of the flood, we learn that Noah lived 950 years, and, as often in the Bible, there follows a lengthy genealogy. Noah had three sons, and each son—Shem, Ham, and Japheth—became a progenitor of the three known continents. But in this long list of descendants, only Nimrod receives special attention, indicating that he was more than a secondary character; he was significant.
At first glance, Nimrod doesn’t appear explicitly good or bad. The text tells us he was a mighty man, a skilled hunter, and a king over vast territories. It’s tempting to see him as simply a powerful figure, yet most of our sages interpret him differently, portraying him as a tyrant, an idolater, and a corrupt oppressor. How did the rabbis arrive at this image? Here are some clues:
- Descendant of Ham: Nimrod was the grandson of Ham, who had been cursed by Noah. This lineage cast an ominous shadow over him.
- A “Mighty Man” (Gibor): The word “gibor” also appears before the flood, describing violent, corrupt figures. Nimrod, after God wiped out humanity’s evil in the flood, appears as the first to abuse power and authority.
- Hunter: In the Torah, “hunter” can suggest an animalistic, even bloodthirsty, character trait. Philo of Alexandria viewed Nimrod allegorically, as someone who thrived among beasts because he himself was beastly.
- His Name: The root of “Nimrod” (M.R.D) means “to rebel.” According to the Talmud, Nimrod initially served God but later rebelled, using his influence to spread idolatry.
- King of Shinar: His kingdom encompassed the land of Shinar, where the Tower of Babel was built. Many commentators identify Nimrod as the instigator of this project, seeking to challenge God.
Nimrod appears only briefly, but his impact is deeply significant. Was he a secondary character or a critical figure? A noble king or a tyrannical idolater? Who exactly was Nimrod, and why do the rabbis remember him so harshly?
In my view, Nimrod represents, in both the Torah and Jewish tradition, the potential of greatness corrupted. Rabbi Yosef Kara taught that Nimrod “would be infused with a spirit of greatness, and he would succeed at whatever he did.” Nimrod, as the first mighty figure after the flood, could have become a wise ruler, a patron of culture, peace, and human understanding; but instead it is said that with him the wars started. He had a divine gift, and yet, instead of using it to benefit others, he used it solely for himself, marking the beginning of his moral and spiritual downfall. Nimrod embodies the tragic figure who, blessed with gifts, uses them selfishly rather than for the good of society.
In the Rabbinic tradition these two aspects of his personality (the thirst of power and control and on the other hand his idolatry and violent tendencies) are shown in two main accounts:
The Tower of Babel
The Tower of Babel, referred to as “Nimrod’s Temple” in the Talmud, is central to the rabbinic view of his tyranny. Josephus Flavius described Nimrod as a tyrant who manipulated the people into building the tower to consolidate his control. In this interpretation, Nimrod sought to maintain a uniform culture and language, preventing the diversity that God desired. By enforcing a single language and centralizing the people around the tower, Nimrod aimed for complete dominance, masked under a false call for unity and fraternity. In reality, God’s scattering of humanity was a blessing, allowing for diversity, which Nimrod the tyrant despised.
The Furnace of Abraham
Nimrod’s tyranny also appears in the legend of Abraham. The sages, drawing from the story of the three youths in the Book of Daniel, interpreted God’s words in Genesis, “I am Adonai who took you out of Ur of the Chaldees,” as a reference to the furnace (Ur means “fire” in Hebrew). Nimrod, a fanatical idolater, threw Abraham into this furnace for questioning idol worship. God saved Abraham, miraculously, affirming the value of questioning and resisting falsehood (Genesis Rabbah 38). And from here we can understand the Ladino song which we quoted before: Nimrod, the mighty king, was obsessed with not allowing any dissent or new ideas in his kingdom so as soon as they told him about this young boy with new ideas he threw him in the fire.
Conclusion
Nimrod represents the abuse of power and authority, the distortion of good qualities into harmful excess. He had the potential to be remembered as a great leader, perhaps even the greatest, between Noah and Abraham. But he chose to use his strengths for his own benefit, ultimately leading to his downfall.
The Midrash tells us that God bestowed upon Adam and Eve a special coat representing divine blessing, which later came into Nimrod’s possession. When he wore it, “all beasts, animals, and birds, when they saw the coats, came and prostrated themselves before him. The sons of men thought that this (was due) to the power of his might; therefore they made him king over themselves” (Pirkei deRabi Eliezer 24:4). Nimrod mistook divine gifts as his own power, using them to control rather than uplift.
Today, we must be vigilant in recognizing our abilities and using them for the common good, not for selfish gain. May we learn from Nimrod’s mistakes and strive to be leaders who use our gifts to serve others rather than ourselves. True greatness lies in serving others, not in wielding power over them. Leaders are born to serve not to be served.
Shabbat Shalom,
Rabbi Uri
