[Par-lite] Chaya Sara - shiur #1

Wed Oct 31 21:48:42 EDT 2007

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        THE TANACH STUDY CENTER [http://www.tanach.org]
		In Memory of Rabbi Abraham Leibtag
	Shiurim in Chumash & Navi by Menachem Leibtag
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    for 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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