[Par-lite] for Chaya Sara

Thu Oct 28 14:13:29 EDT 2010

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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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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

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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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