[Par-lite] For Lech Lcha - shiur #2

Thu Nov 3 11:10:31 EDT 2011

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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  LECH L'CHA  -Part Two

      How many times must God repeat the SAME
promise to Avraham Avinu? In Parshat Lech
L'cha alone, God tells Avraham FOUR times
that his offspring ("zera") will become a
nation in a special land ("aretz")! Would not
have one divine promise been sufficient? 

      In the following shiur, we attempt to
explain the reason for each of these promises
and their relation to the events that
transpire in the interim. 

INTRODUCTION 

      To clarify our opening question, the
following table charts the progression of
events in Parshat Lech L'cha by providing a
short title for each of its seven 'parshiot',
while noting in brackets where that 'parshia'
includes a "hitgalut" [revelation] to Avraham
in regard to the future of his offspring.

PARSHIA           TOPIC

12:1-9            Avraham's "aliyah" to Eretz
Canaan [*12:1-3,7]

12:10-13:18 Lot leaving Avraham [*13:14-17]

14:1-24           Avraham's victory in the
war between the kings

15:1-20           Brit Bein ha'Btarim
[*15:13-19]

16:1-16           The birth of Yishmael

17:1-14           Brit Milah [*17:7-8]

17:15-27          The promise of the birth of
Yitzchak  [*17:19]

      As you review this chart, read those
psukim (quoted in the brackets) - noting how
often God promises Avraham Avinu that his
"zera" (offspring) will inherit the "aretz"
(land).  In our shiur, we attempt to explain
how and why each "hitgalut" is unique, and
how it relates to the events that transpire
in Parshat Lech L'cha.

THE FIRST HITGALUT - BECOMING GOD'S NATION

      The opening "hitgalut" is the simplest
to understand, for in this initial encounter,
God must first explain to Avraham the primary
purpose for why he has been chosen:

"I will make you a GREAT NATION... and
through you all the Nations of the world will
be blessed..." (see 12:1-3)

      As we explained in earlier shiurim, God
initiates this special relationship with
Avraham Avinu to become the 'forefather' of a
'model nation' that will direct mankind
toward a more Theo-centric existence. 

      This backdrop explains God's next
"hitgalut" to Avraham (in that very same
'parshia') upon his arrival in that land:

"To your ZERA [offspring] I shall give this
ARETZ  [land]" (see 12:7)

      To develop from an 'individual' into a
'nation', it will be necessary for:

Avraham's family will need to multiply - 

            hence the blessing of "ZERA"; 

A territory is necessary to establish this
nation - 

            hence the promise of "ARETZ".  

      Pay careful attention to these two key
words: "zera" &  "aretz", for they will be
repeated quite often in Sefer Breishit,
especially when God speaks to the forefathers
in regard to the future of their offspring.

      Theoretically speaking, these two
promises could have sufficed.  After all,
once Avraham had arrived in the land, he
simply needs to give birth to many children,
settle the land, and establish this special
nation.  And if Chumash was a 'fairy tale',
that may have been a most likely scenario.
However, in Chumash, this "bechira"
[choosing] process - to become God's special
nation - will unfold instead in a rather
complex manner.  To appreciate that process,
we must now consider the thematic
significance of each additional "hitgalut" to
Avraham Avinu.

THE FIRST 'SPLIT'

      The next 'parshia' (12:9-13:18)
describes Avraham's journey to Egypt and upon
his return - his quarrel with Lot.  Let's
examine the next "hitgalut" which takes place
immediately after Lot left Avraham:

"And God spoke to Avram after Lot had left
him: Lift up your eyes from this place and
see... for this entire ARETZ that you see I
am giving to you and your ZERA forever..."
(see 13:14-18)

      This promise, although a bit more
'poetic' than the first, appears to be more
or less a repeat of God's original promise of
"zera v'aretz". To understand its purpose, we
must consider what transpired in those
events.

      Review 12:10 thru 13:18, noting how
this unit discusses two totally different
stories, even though they are both included
in the same 'parshia':

1) Avraham's journey to Egypt and his
subsequent return (12:10-13:4)

      2) The quarrel between Lot and Avraham
(13:5-18)

      Indeed, there is loose connection
between these two stories, as it was their
wealth (which they accumulated during their
journey to Egypt /see 12:16-20) that sparked
their quarrel (see 13:5-9).  Nevertheless, it
would have been more logical for each of
these stories to form their own 'parshia', as
reflected in the chapter division.  

      However, the fact that the Torah
records both of these stories in the same
'parshia' - suggests that a deeper thematic
connection may exist between these two
stories.  

      Let's explore that possibility.

LIKE NEPHEW LIKE SON

      Note once again the opening phrase (in
13:14) which introduces God's second promise:

      "And God spoke to Avram after Lot had
left him..." 

      This short introduction certainly
points to a direct connection between Lot's
departure and the need for this additional
promise.

      One could suggest that God's promise
comes to 'cheer up' Avraham Avinu after this
tragic separation from his nephew Lot, whom
he treated as his own son. Let's explain why.

      Recall that at this time, Avraham has
no children of his own, while his nephew Lot
has no father.  For this reason, it seems as
though Avraham had practically 'adopted' Lot,
treating him like his own son.  In fact, from
the moment we meet Avraham in Parshat Noach,
Lot faithfully follows Avraham everywhere.
[See 11:27-31, 12:4-5, and 13:1-2,5!  

[Recall as well that Haran (Avraham's
brother) left three children: Lot, Milka, and
Yiskah / see 11:27-29.  Nachor (Avraham's
other brother) took care of Milka - by
marrying her, while Avraham took care of Lot,
by treating him like a son.  This also
explains why Chazal identify Sarah as Yiskah
(see 20:12 & Rashi on 11:29).]

      As he had no children of his own,
Avraham may have understood that God's
promise of "zera" would be fulfilled through
Lot! [See Radak 13:14!]  Furthermore, even if
God would one-day bless him with his own son,
Avraham could still have hoped to include Lot
as an integral member of his 'chosen' family.

      Therefore, Lot's decision to leave (see
13:9-13) could be considered as a personal
tragedy for Avraham, and hence the necessity
for God to reassure him that His promise of
"zera" will still be fulfilled.

      With this in mind, let's consider a
deeper connection between these two stories
in this 'parshia', relating to a more
fundamental theme of Sefer Breishit.

LEAVING AVRAHAM OR LEAVING GOD?

      In Sefer Breishit, Lot is the first
example of a family member who is 'rejected
from Avraham's 'chosen' family. Many similar
stories (such as the rejection of Yishmael &
Esav) will follow.

      As this "dechiya" [rejection] process
will become a pattern within the "behcira"
[choosing[ process, we should expect that the
Torah's description of these events (in the
first section of this 'parshia') will at
least allude to WHY Lot is rejected from the
'chosen family'.

      Even though both Avraham and Lot travel
together to and from Egypt, the impact of
that visit on each is profoundly different.
Avraham, as reflected in the incident with
Pharaoh and Sarah, saw corruption in Egypt.
He returns to Eretz Canaan inspired with the
resolve to preach against such corrupt
behavior - to teach morality. Therefore,
Avraham returns immediately to Bet-el, where
he once again calls out in God's Name. [See
Ramban 12:8 and Rambam Hilchot Avodah Zara
I:2-3!]

     In contrast, Lot was impressed by the
'good life' in Egypt; not only by its wealth,
but also by its climate - and especially its
mighty river. Let's explain how we reach this
conclusion.

      In an attempt to stop the quarrel
between their herdsmen, Avraham had suggested
a 'split' with Lot, i.e. one of them would
travel to the right, the other to the left
(see 13:7-9). Even though the words 'right'
and 'left' are often understood as 'east' and
'west', Tirgum Unkelos explains that Avraham
offered Lot to go either NORTH (left / see
Breishit 14:15) or SOUTH (right, "ymin" as in
Yemen/ see Devarim 3:27). Considering that
they were standing in Bet-el (see 12:4),
Avraham offered Lot to choose between the
hills of YEHUDA (to the south / i.e. to the
right) or SHOMRON (to the north, i.e. to the
left), i.e. not a complete separation - only
a far enough distance to avoid quarrels.

      Lot did not accept Avraham's offer.
Instead, Lot opted to leave the mountain
range of Eretz Canaan altogether, preferring
the Jordan Valley

"And Lot lifted his eyes and saw the entire
JORDAN valley, for it had plenty of water...
like the LAND OF EGYPT..." (see 13:10).

      Lot's logic was quite reasonable. The
Jordan Valley had a river, and hence a
constant supply of water - in contrast to the
mountain range whose water supply was
dependent on the rainfall  

      However, Lot's choice carried spiritual
ramifications as well. As Parshat Ekev
explains:

"For the land which you are coming to inherit
[i.e. Eretz Canaan] is NOT like Eretz
Mitzraim [which has the Nile River as a
constant water supply]..., instead it is a
land of hills and valleys - which needs RAIN
for water. [Therefore] it is a land which God
looks after..." (Devarim 11:10-12)

      Symbolically, Lot's choice reflects his
preference for a different life-style.
Avraham accepts the challenge of Eretz Canaan
- a life dependent on MATAR (rain) and hence
- dependent on God (see Devarim 11:13-16!).
Lot prefers the 'easy-life' in Sdom.  This
understanding is reflected in the Midrash:

"va'yisa Lot m'KEDEM" - Midrash Agada -
"hi'si'ah atzmo m'KADMONO shel olam - Lot
lifted himself AWAY from God, saying, I can
no longer remain with Avraham - nor with his
God." (quoted by Rashi on 13:11)

[Sdom is really to the east, therefore the
pasuk should say "l'kedem" and not "m'kedem".
The Midrash picks up on this to show its
deeper meaning. See also the use of "m'kedem"
to show a direction away from God, as in 3:24
(leaving Gan Eden), 4:16 and 11:2.] 

      Lot's total divorce from Avraham is
indeed tragic for he has lost not only a
'son' but also a disciple. Therefore, God
must now not only console Avraham, but also
reassure him that despite Lot's departure
(13:14/ "acharei hi'pared Lot") His promise
of "zera v'aretz" remains. 

      Indeed, Avraham will yet have a child -
a son who will follow in his footsteps as
well. 

BRIT BEIN HA'BTARIM - THE FIRST COVENANT

      The next time God speaks to Avraham is
in chapter 15 - better known as "brit bein
ha'btarim". There again, God promises "zera
v'aretz" (see 15:18), however in this
promise, for the first time, we find the
framework of a "brit" - a covenant. To
appreciate the significance of this covenant
and its 'dialogue', we must take note of the
events that precede it in chapter 14. 

      The battle of the four kings against
the five kings in chapter 14 constitutes
Avraham's first military victory in Land.
Yet, it is this military victory that leads
us directly into the topic of "brit bein
ha'btraim". Note how chapter 15 opens as a
direct continuation of that victory:

"achar ha'dvarim ha'eyleh - After THESE
events, God spoke to Avram in a vision
saying: Do not fearful... I will shield you,
your reward is very great..." (see 15:1-2)

      Now there are numerous opinions among
the commentators explaining why Avraham was
fearful (which are not mutually exclusive).
However, there is one point that Avraham
raises over and over again in his ensuing
conversation that definitely relates to his
military conquest, as well as his lack of a
son:

"...Since you have given me no offspring -
v'hinei ben beiti YORASH oti - behold my
house servant [i.e. Eliezer] he will be my
heir..." (see 15:3)

      Avraham becomes upset as he realizes
that without a son, everything that he has
just acquired in this battle will be taken
over by his servant Eliezer.  

      Considering that to become a nation,
his offspring would sooner or later have to
secure military conquest of the land (what we
call 'sovereignty').  Avraham's military
victory at this time could have achieved this
goal.  But realizing that he has no children
of his own at this time, Avraham gave
everything away (see 14:16-24).  Hence, this
military victory only heightened Avraham's
awareness that God's promises remained
unfulfilled.  For a very good reason, Avraham
is now worried that maybe he is no longer
worthy of God's original promise. (see Rashi
15:1)

      To support this interpretation, let's
note the Torah's use of the verb "yorash"
[which is usually understood simply as to
'inherit'] in the above pasuk, and in the
psukim that follow:

"And God answered: That one [Eliezer] will
not YO'RASH you, rather your very own son
(yet to be born) - he will YO'RASH you... &
then He said to him: I am the Lord who
brought you out of Ur Kasdim to give you this
land l'RISHTAH... Then Avraham asked - b'mah
ay'dah ki i'RASHENAH..." (15:4-8)

      There is no doubt that "yerusha" is a
key word in this conversation, but what does
it mean?

      Throughout Chumash, "YERUSHA" usually
implies some sort of conquest (usually
military, as in securing sovereignty over
land). For example, in Parshat Masei God
commandment for Bnei Yisrael to conquer the
land is worded as follows:

"v'HORSHTEM et ha'ARETZ... - You shall
conquer the land and live in it, for I have
given you the land - L'RESHET otah.. (see
Bamidbar 33:50-53, see also Breishit 22:17!  

[Note as well the word "morasha" in this
context in Shmot 6:5-8.  Note also the
special context of "morasha" in Devarim 33:4
- implying that Torah also requires a certain
type of 'conquest' / see Maharam.]

      This background can help us understand
the ensuing conversation between God and
Avraham.

      First of all, God calms Avraham,
promising him once again that the time will
come and indeed he will have "zera" - as
numerous as the stars in the heavens - that
they will one day YORESH (conquer) the land
(see 15:4-5).  And indeed, Avraham is assured
by this promise (see 15:6 "v'he'emin
b'Hashem").

      Then, God initiates yet another
conversation with the powerful statement of:

"I am the God who took you out of Ur Kaskim,
to give you this land L'RISHTA - to inherit
by conquest!"  (see 15:7)

            [Note similarity to Shmot 20:2
(first line of the Dibrot).]

      In reaction, Avraham asks a rather
puzzling question:

"b'mah aydah ki i'RASHENAH"! (see 15:8),
which includes once again the word "yerusha"!

      What is the meaning of this question?

      It would not make sense that Avraham is
asking for divine proof of God's promise of
"zera"? First of all, the previous pasuk just
stated that Avraham believed in God's promise
(see 15:6). Furthermore, God does not answer
this question with a proof! So what is
Avraham's question?  

      To answer this, we must 'cheat' a
little by looking at God's answer.

      Recall once again Avraham's question
is: "b'mah aydah ki i'RASHENAH" in response
to God's promise that He has taken him out of
Ur Kasdim in order that he YORASH the land
(see 15:7-8). 

      God's response to this question begins
by instructing Avraham to perform a certain
ceremony (see 15:9-12), however the actual
answer to Avraham's question doesn't begin
until 15:13.   To understand why, carefully
how God's statement of "y'DOAH TAYDAH..." in
15:13 - forms a direct response to Avraham's
question of "b'MAH AYDAH..." in 15:8!  

[The ceremony in 15:9-12 forms the
preparation for the covenant that will be
defined in 15:18.]

NOT IN YOUR LIFTETIME!

      God's answer to Avraham's question
continues from 15:13 thru 15:16.  Note how it
describes WHEN and HOW the YERUSHA of the
Land will ultimately take place:

"Surely you should KNOW that your offspring
will be strangers in a foreign land, where
they will be afflicted and enslaved; four
hundred years.  But that nation that will
enslave will [ultimately] be punished -
afterward they [your offspring] will leave
[that land] with great wealth.  But you
[Avraham] will die in peace... [i.e. before
this difficult process begins]; only the
fourth generation will return here [to
inherit/ conquer this land] - for the sin of
Emorites will not be complete until that
time."       (see 15:13-16)

      To Avraham's total surprise, God's
promise of "yerusha" (see 15:7) - sovereignty
over the land, and the establishment of a
nation - won't take place in his own
lifetime, or in his son's lifetime!  Instead,
before his offspring will attain YERUSHA of
the land, they must first undergo some 'basic
training' in someone else's land - a process
that will include slavery and affliction in
'a foreign land'.  Only after some four
hundred years will they attain this YERUSHA.
[This 'news' comes as such a 'shock' to
Avraham Avinu that Avraham must be first
'sedated' - see 15:12 & 15:17!]

      In answer to Avraham's question of
"b'mah eydah" - God informs Avraham that in
essence, he is only on a 'pilot trip' to
Israel.  It may be symbolic that he himself
just conquered the land, and that he himself
had already made God's Name known by calling
out in His Name - for these events foreshadow
what his offspring will do (as a nation) in
the future ("maase Avot, siman l'banim").
However, the ultimate fulfillment of God's
original promise that Avraham will establish
great sovereign nation will only be fulfilled
after many generations of important
preparation. 

      Hence, Avraham's question of "b'mah
aydah ki i'RASHENAH" is a request to know
WHEN (and possibly HOW) this YERUSHA will
ultimately take place. [Recall that the
Hebrew word "ki" can also mean 'when'.]

A PROOF FROM VA'EYRA

      To prove that this is God's answer to
Avraham's question, we simply need to read
the famous psukim in Parshat Va'eyra (see
Shmot 6:2-8), when God informs Moshe that the
time has come to fulfill this covenant:

"And I have heard the cries of bondage of
Bnei Yisrael... and I have remembered my
COVENANT [i.e. "brit bein ha'btarim"],
therefore, tell Bnei Yisrael I am God, and I
will take you out of your suffering in
Egypt... [the 'four cups' psukim] and I will
bring you to the land THAT I lifted up My
hand to give to Avraham, Yitzchak and Yaakov,
and I will then give it to you as a MORASHA
[= "yerusha"]!"  (see Shmot 6:5-8)

      Only after the Exodus, will God give
the land to Bnei Yisrael as a MORASHA, as He
promised to Avraham Avinu at brit bein
ha'btarim.

      The implications of this promise are so
far reaching that they require an official
covenant between God and Avraham, as
described in final psukim of this 'parshia',
i.e. in 15:18-20.

      This explains not only the thematic
connection between chapters 14 and 15, but
also the necessity of this additional promise
of "zera v'aretz" in the form of a covenant.
Brit bein ha'btraim includes not only the
promise of becoming a nation, but also
explains the long historical process of how
Avraham's offspring will one day become that
nation.

LAND - FOR A PURPOSE

      This order of events that unfolds in
Brit bein ha'btarim, explaining HOW Bnei
Yisrael will become a nation, is quite
significant for it highlights the special
nature of our relationship with the land.   

      The histories of all other nations of
the world begin in a very different manner.
Usually a nation begins when a group of
people living in a common land sharing common
resources and needs join together for the
sake of common interest and form a nation.
In other words, FIRST we have people living
on a common land, and then those people
become a nation. In contrast, Am Yisrael
becomes a nation in a very different manner.
We don't begin with a common land, rather we
begin with a common goal (or destiny), i.e.
to become God's model nation.  In fact, the
Torah emphasizes that we will become a nation
in "land that is not ours" [see 15:13).
Technically speaking, our initial bonding is
caused by a common plight and suffering in a
FOREIGN land. Only AFTER we become a nation,
and only after we receive the Torah at Har
Sinai (the laws that teach us how we are to
achieve our goal), only then do we conquer
the Land that God has designated for us.

      In other words, we are not a nation
because we have a common land, rather we are
a nation because we share a common goal and
destiny. The land serves as a vehicle to help
our nation achieve that goal. [See first
Rashi on Chumash, and read it carefully,
noting how he explains a very similar theme.]

THE BIRTH OF YISHMAEL

      The next 'parshia' in Parshat Lech
L'cha describes the events that lead to the
birth of Yishmael (see 16:1-16). God promises
that he too will become a mighty nation, but
a rather wild one (see 16:12). For some
divine reason, God's intention is that
Avraham's only chosen will be born to Sarah,
but only after her lifelong struggle with
barrenness.

      However, before Avram and Sarai can
give birth to this special child, God must
change their names to AvraHam and SarAH and
enter into yet another covenant - better
known as "brit milah".

BRIT MILAH

      The next 'parshia', describing the
covenant of BRIT MILAH (see 17:1-11),
contains the fourth and final promise of
"zera v'aretz" in Parshat Lech L'cha. As this
brit includes the very FIRST MITZVA that
Avraham must keep and pass on to his
children, its details are very important. In
fact they are so important that their
thematic significance has already been
discussed in three earlier shiurim.

1) The significance of "brit milah" on the
'eighth day' was discussed at length in our
shiur for Shmini Atzeret (sent out a few
weeks ago/ see TSC archive for Parshat
Tazria).

2) The thematic connection between "brit
milah" and "brit bein ha'btarim" was
discussed in our shiur for Chag ha'MATZOT and
on Parshat Bo and on MAGID.

3) The meaning the borders of the Land of
Israel as detailed in "brit milah" (and "brit
bein ha'btarim") was discussed in our shiur
on Parshat Masei (see archive).

      Therefore, we will not discuss "brit
milah" in detail in this week's shiur.
Instead, we simply note how this "brit"
serves as the introduction to the birth of
Yitzchak, and the prerequisite for his
conception. 

      The final 'parshia' in Parshat Lech
L'cha (see 17:15-27) details how Avraham
fulfills this commandment. Yet, at the same
time, God informs him that the "bechira"
process will continue ONLY thru Yitzchak, who
will soon be born (see 17:15-21); and NOT
with Yishmael, even though he also fulfilled
the mitzva of "brit milah" (see 17:20-24).

[Be sure to note the textual parallel between
17:7-8,19 and God's covenant with Noach in
6:18 and 9:8-17; "v'akmal".]

      We have shown how God's original choice
of Avraham Avinu was not in REWARD for his
merits, but rather IN ORDER that he fulfill
God's mission - to become His nation. As this
mission is eternal, so too is God's choice of
the Jewish Nation. As we concluded in our
first shiur on Parshat Lech L'cha, we find
once again a Biblical theme that stresses our
need to focus more so on our RESPONSIBILITY
to act as God's special nation, and less so
on those PRIVILEGES that it includes.

shabbat shalom,

menachem

=============

FOR FURTHER IYUN  

A. Note Yeshayahu 42:5-6 and its context.
Relate this pasuk to our shiurim thus far on
Sefer Breishit. [Note that this is the
opening pasuk of the Haftara for Parshat
Breishit (& not by chance!).]

      Compare with Devarim 4:5-8.  Explain
what Yeshayahu refers to when he mentions
"brit am" and "or goyim".

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