[Par-lite] Parshat Chaya Sara - shiur #1

[Menachem Leibtag]

*************************************************************
        THE TANACH STUDY CENTER [http://www.tanach.org]
  In Memory of Rabbi Abraham Leibtag
 Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
 
PARSHAT CHAYEI SARA
A WIFE FROM 'TOLDOT TERACH'
 
 'Yichus' [family lineage] has always been an important consideration
when selecting one's spouse.  Nevertheless, Avraham's insistence that
his 'chosen' son marry specifically a descendant of his brother Nachor
requires explanation.
 In this week's shiur, we return to our discussion of the 'toldot' in
Sefer Breishit in order to answer this question.
 
INTRODUCTION
 As you surely must have noticed, the phrase "eileh toldot..." appears
numerous times in Sefer Breishit.  In our shiur on Parshat Noach, we
explained how these toldot [genealogies] form the 'backbone' of Sefer
Breishit. 
 In that shiur, we also explained how Sefer Breishit divided into two
distinct sections.  The first eleven chapters included three units
that began with "toldot", each unit containing a primary story
relating to God's dissatisfaction with mankind's behavior:
    
    Adam's sin in Gan Eden (and Cain's sin) / chapters 2-4,
    
    The corruption of dor ha-mabul / the Flood  -chps. 5-9
    
    The story of Migdal Bavel & their dispersion / chps 10-11.
    
    After the story of Migdal Bavel, Sefer Breishit introduces its
second (and primary) section with "toldot Shem" (see 11:10).  From
this point and onward, the focus of the Sefer shifts to God's choice
of Avraham Avinu to become the forefather of His model nation,
followed by numerous stories that explain who is chosen (and who is
rejected), as why they are chosen.
    
    Similar to the first section of Sefer Breishit, each unit in this
second section is also introduced by the phrase "eileh toldot...", be
it 'toldot Yishmael' or 'toldot Yitzchak' etc. - until "eileh toldot
Yaakov" (see 37:2) which introduces the concluding with the story,
describing how all of Yaakov's offspring are chosen to become God's
special nation - and hence the "bechira" process is complete.
 
A PARALLEL PROGRESSION
 Even though this 'linear' progression of "toldot" throughout the
Sefer appears to be rather technical; when we consider the two
sections of Sefer Breishit (discussed above), a rather amazing
'parallel' progression emerges, as well - which may allude to the
underlying theme of the entire book!
 
    To show how, we must chart the "toladot" in the first section of
the book, and compare them to the "toladot" of the second section of
the book.  While doing so, we will also see how the phrase "eileh
toldot Terach" becomes rather significant, and how this may explain
why it was necessary for Yitzchak and Yaakov to take a wife from
Terach's offspring. 
 
CHARTING THE TOLDOT
 The following chart records the specific names that are included in
the phrase "eileh toldot...".  As you study this chart, note the
parallel nature of their progression.  
 

SEFER BREISHIT - UNITS OF 'EILEH TOLDOT...'
  
 CHAPTERS 1-11        CHAPTERS 11-50
 
   * ADAM (see 5:1)   * SHEM (see 11:10)
   ten generations to:     ten generations to:
   * NOACH (6:9)         * TERACH (11:27)
        3 sons:                     3 sons:
 Shem, Cham, & Yefet        AVRAHAM, Haran, & Nachor
             |                           |   *YISHMAEL (25:12
-rejected)
 * BNEI NOACH (10:1)     * YITZCHAK (26:1)
             |                         |   *  ESAV (36:1) - rejected
             |                       *YAAKOV (37:1-2) 
             |                  |         | 
 70  nations (10:1-32)      '70 nefesh become God's Nation
 

    Note also how the "bechira" process includes a "dechiya"
[rejection] stage together with each stage of "bechira".  Finally,
note how each section concludes with seventy!  [Additional parallels
will be noted as we continue.]
 
'TEN GENERATIONS' - TWICE!
 As the chart shows, each 'section' of Sefer Breishit begins with a
detailed listing of 'ten generations' 
    Section One: - 5:1-32  / from Adam to Noach) 
    Section Two - 11:10-26 / from Shem to Terach
[Technically speaking one may be 9 generations, but it's the overall
pattern that is very similar.  Note also how the mishna in Pirkei Avot
5:2-3 relates to this structure.]
 
    This opening 'structural' parallel supports the thematic parallel
between these two sections, which we discussed in our shiur on Parshat
Breishit.  In that shiur, we explained how the second section of Sefer
Breishit begins with 'toldot Shem', and hence the story of Avraham's
"bechira".  As God chose his offspring in order of lead mankind in the
direction of God - it becomes significant that this section began with
'Shem', whose name reflects man's purpose - i.e. to call out 'be-'shem
Hashem'.
 Strikingly, this structural parallel extends beyond the similarity of
these two 'ten-generation' units.  Note from the above chart how both
the middle and concluding sections of each list are also parallel.
Most obvious is how we find the number 70 at the conclusion of each
unit.  But more intriguing is the parallel that emerges in the middle!

Note how:
 *Toldot Adam concludes with Noach, 
    after which we find toldot Noach, 
    & the story of his 3 sons Shem, Cham, & Yefet.
    (See 5:28-32; 6:9)
    
 * Toldot Shem concludes with Terach, 
    after which we find toldot Terach,
    & the story of his 3 sons Avram, Nachor, & Haran.
    (See 11:24-26; 11:27)
 
 Furthermore, the three sons of Noach, like the three sons of Terach
receive either a special blessing or curse: 
 
  * Avraham, like Shem, is blessed with the privilege of representing
God.
 
  * Haran's son Lot, like Cham's son Canaan, is involved in a sin
relating to incest. 
 
  * Nachor's offspring Rivka, Rachel & Leah return to 'dwell within
the tent' of the children of Avraham, just as Yefet is destined to
dwell within the 'tent of Shem'.  [See 9:24-27 / 'yaft Elokim le-Yefet
ve-yishkon be-ohalei Shem'.]
 
 Even though the meaning of these parallels requires further
elaboration, for our purposes here - the parallel itself calls our
attention to the significance of 'toldot Terach'.
 
TOLDOT TERACH vs. TOLDOT AVRAHAM
 In fact, the phrase 'toldot Terach' appears right where we may have
expected to find a unit beginning with 'toldot Avraham'!  To our
surprise, even though we later find units that begin with 'toldot
Yitzchak' and 'toldot Yaakov' [and even 'toldot Yishmael' & 'toldot
Esav'], we never find a unit that begins with 'toldot Avraham'!
 Instead, at the precise spot where we would expect to find a unit
beginning with 'toldot Avraham', we find a unit that begins with
'toldot Terach'.  This alone already hints to the fact that there must
be something special about Terach.
 This observation also explains why Sefer Breishit dedicates so much
detail to the story of Lot.  Since the phrase'"toldot Terach' forms
the header for parshiot Lech Lecha, Vayera and Chayei Sara, this unit
must include not only the story of Avraham, but the story of the
children of Nachor and Haran (Lot), as well.  
 
    Thus, in addition to the life story of Avraham himself, these
'parshiot' also discuss:
* Lot's decision to leave Avraham Avinu, preferring the 'good life' in
Sdom (13:1-18(
* Avraham's rescue of Lot from the four kings (14:1-24)
* God's sparing of Lot from destruction of Sdom (19:1-24)
* The birth of Lot's two sons - Ammon & Moav (19:30-38)
* The 12 children of Nachor (22:20-24)  [8 sons from his wife and 4
from his pilegesh.  (Sounds familiar?)]
* Avraham's marrying off his son to Nachor's granddaughter
 
 Hence, Parshat Chayei Sarah forms a most appropriate conclusion for
this unit that began with 'toldot Terach'.  Avraham makes a point of
selecting a daughter-in-law specifically from the family of his
brother, Nachor, thus bringing the history of 'toldot Terach' full
circle.  As we will show in our shiur, all of Terach's offspring may
have potential for bechira.  Therefore, if Yitzchak is to be married,
his wife should be chosen from the family in which this potential
lies.
[This may also explain why Nachor and Avraham themselves married
'within the family' - the daughters of Haran (see 11:29 and Rashi's
identification of Yiska as Sara).]
 
WHY TERACH?
 What was so special about Terach that he 'deserves' his own toldot?
It is really hard to know since the Torah tells us so little about
him. 
 On the one hand, Sefer Yehoshua introduces Nachor as almost a
paradigm for the life of an idolater (see Yehoshua 24:2).  Yet, as the
end of Parshat Noach teaches us, Terach was the first person to
recognize the spiritual importance of Eretz Canaan.  He set out to
'make aliya' even before God had commanded Avraham to do so (see 11:31
& Seforno's explanation).
  
 Even though this may sound a bit too 'zionistic', considering that
this is the only detail we find in the Torah concerning Terach - one
could suggest that Terach's merit lay simply in his having been the
first person to move his family towards Eretz Canaan.
[In the 'spirit' of 'ma'aseh avot siman la-banim' - Terach could
actually be considered the first 'Zionist' (in a modern day sense).
Like any good Zionist, Terach plans to 'make aliya' and even
encourages his family to do so, but he himself never makes it there.]
 
 We may suggest, however, a more thematically significant approach.
Terach and his offspring may represent a certain aspect of the bechira
process - wherein there lies a potential to be chosen - but only if
worthy.  Terach's initiative in this regard may have granted the
possibility of becoming part of 'chosen family' to any of his
offspring who prove themselves deserving of this distinction. 
 Avraham Avinu not only follows his father's lead and continues to
Eretz Canaan, but also becomes a faithful follower of God's will.  He
then becomes the progenitor of God's special nation.  Nachor, however,
stays behind.  Lot (Haran's son) had the opportunity to remain with
Avraham, but detaches himself by choosing the 'good life' in Kikar
Ha-yarden (see shiur on Parshat Lech Lecha).  However, Nachor's
granddaughter, Rivka, and great-granddaughters, Rachel & Leah, prove
themselves worthy of joining the distinctive nation, and work their
way back into the family of Avraham.  
    In fact, this may explain the reason for the Torah's minute detail
of Rivka's hospitality - in the story of how she was chosen to become
the wife for Yitzchak.  
 
 Even though the bechira process at times may appear random and
indiscriminate, the framework of 'toldot Terach' may reflect the
importance of personal commitment in earning that bechira.  These
observations can serve as a 'reminder' that our nation was not chosen
simply for the purpose that we are to receive divine privilege, but
rather towards the purpose that we understand and internalize the
eternal responsibility of our destiny.
   
  shabbat shalom
     menachem
 
=========
FOR FURTHER IYUN 
 
1.  See Ramban on 15:18 where he beautifully reviews each of God's
promises to Avraham Avinu in Parshat Lech Lecha, and the nature of
their progression, and most important - how each additional promise
reflected some type of reward to Avraham for his idealistic behavior.
Relate the underlying concept behind this Ramban to the main points of
the above shiur.  See also Seforno on 26:5 in relation to God's
promise to Yitzchak, and the need of the Avot to 'prove' that they
were worthy of their bechira.
 
2.  'Ten' generations - in our shiur, we noted that there were ten
generations from Adam to Noach, and ten as well from Shem to Terach.
To be more precise, there are really ten from Noach to Avraham (as
Pirkei Avot mentions) and only eight from Shem to Terach, but we used
the 'phrase' ten generations to reflect the common pattern of
continuous list of a succession of toldot from one generation to the
next beginning with one statement of 'eileh toldot' and ending with a
final statement of 'eileh toldot'.  The parallel remains the same; for
the sake of uniformity, we simply refer to this pattern as 'ten'
generations.
 
3.  TOLDOT AVRAHAM
 We saw earlier that every chosen individual in Sefer Breishit
receives his own 'eileh toldot' except Avraham!  If indeed the header
toldot reflects this bechira process, then certainly Avraham himself
deserves one.  Yet, for some reason, the Torah includes the story of
Avraham's bechira within the category of toldot Terach.  This enigma
may suggest something unique about either Avraham's own bechira or his
ability to have children (or both).  In other words, Avraham's lack of
toldot [remember: literally, offspring] may relate to his infertility.
He and Sarah have a child only after a long and exasperating process.

    Avraham and Sarah's names must be changed and a miracle must be
performed simply for the child to be born.  Even then, the process has
yet to be completed - the child must return to Hashem at the Akeida.
Thus, the lack of any mention of 'toldot Avraham' could reflect the
difficult travails Avraham must endure in order to father and raise
his child.  [This may also explain why 'Avraham holid et Yitzchak' is
added to 'eileh toldot Yitzchak'.]
 Nonetheless, the question still remains stronger than the answer.
 
 
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