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Tue Aug 7 10:51:33 EDT 2012
vehicle to facilitate that recognition.
FROM HEAVEN TO EARTH
The reason for this may stem from the
very meaning of the word matar. Note that
matar does not mean only 'rain'. Rather, the
'shoresh' - 'lehamtir' - relates to anything
that falls from heaven to earth. Rain is the
classic example; but even 'bread' or 'fire',
when they fall from heaven, are described by
the Bible as matar.
[In regard to bread, see Breishit 19:24 re:
the story of Sedom, "Ve-Hashem himtir al
Sedom gofrit va-eish min ha-shamayim". In
relation to fire coming from heaven, see
Shmot 16:4 re: the manna: "hineni mamtir
lachem lechem min ha-shamayim" ).]
When man contemplates Creation, there
may appear to be an unbridgeable gap between
'heaven' and 'earth'. Man must overcome that
gap, raising his goals from the 'earthly' to
the 'heavenly'. In this context, matar - a
physical proof that something in heaven can
come down to earth - may symbolize man's
potential (and purpose) to bridge that gap in
the opposite direction, i.e. from 'earthly'
to 'heavenly'.
Hence, Biblical matar emerges as more
than just a type of water, but more so as a
symbol of a potential connection between the
heavens and earth, and hence between God and
man.
In the special spiritual environment
created by the climate of the Land of Israel,
as described in Parshat Ekev, matar serves as
a vehicle by which Am Yisrael can perfect
their relationship with God. Even though
others lands may carry a better potential for
prosperity, the Land of Israel becomes an
'ideal' environment for the growth of the
People of Israel - a nation chosen to serve
their Creator.
A SPECIAL LAND FOR A SPECIAL NATION
With this in mind, we can return to our
original question.
The fact that Moshe rebukes the nation,
telling them that they don't 'deserve' the
land - does not mean that they should not
inherit the land. Am Yisrael was not chosen
to be God's nation - because they were a
great people; but rather in order to become a
great people! [See Devarim 4:5-8.]
Similarly, the land of Israel was not
chosen because it had the best climate;
rather it was chosen for its special climate
could serve as a vehicle that would enhance
Am Yisrael's fear of God - and thus enable
them to serve Him in a better manner.
Considering the goal of the Jewish
people, this 'special land' is precisely what
they need to help them achieve their destiny.
shabbat
shalom,
menachem
===================
FOR FURTHER IYUN:
A. Relate the famous Midrash Chazal of 'ein
mayim ela Torah' [- the true water is really
the Torah] to the above shiur.
B. Note how the word matar appears in
relation to the Flood in Breishit 7:4-5.
Based on the above shiur and our shiur on
'perek aleph & bet' (on Parshat Breishit),
attempt to explain why.
C. In the psukim by Lot, the Nile and Jordan
rivers are compared to the rivers of Gan
Eden.
1. Does this indicate that there may be a
positive aspect to the supply of water by a
River?
2. Why should a river be appropriate for Gan
Eden, while rain is more appropriate for
Eretz Yisrael?
3. Relate this to Zecharaya 14:7-9 &
Yechezkel 47:1-12!
D. Throughout the time period of the
Shoftim, and even during the time period of
the First Monarchy, many Israelites
worshipped the 'Ba'al' - the Canaanite rain
god.
1. Relate the nature of this transgression
to the above shiur.
2. Relate this to the mishnayot of Masechet
Ta'anit, which requires national fast days
should rain not fall in sufficient quantities
early in the rainy season.
3. Relate to Kings I 17:1 & 18:21 and
context of perek 18!
E. In last week's shiur we noted that the
'mitzva' section of the main speech includes
'mitzvot' given originally during Ma'amad Har
Sinai, as well as 'tochachot' added in the
40th year by Moshe Rabbeinu.
1. Show textually why from 8:1 till 10:11
must be an 'addition' of the 40th year, while
6:4-7:26 is most likely 'original'! Prove
your answer. Use Shmot 23:20-33 in your
proof!
2. 10:12-11:21. Would you say that these
parshiot are also 'additions' or originals,
or possibly a combination. Support your
answer, and relate it to the above shiur!
F. The story of chet ha-egel is repeated in
chap 9.
1. In what context is this story now being
brought down.
Relate to 9:4-6, and especially to 'ki am
ksheh oref ata' (9:6).
Relate also to 9:7
2. What other examples of this behavior are
cited in this perek?
3. Based on this observation, explain why
the story about chet ha-egel is broken up in
the middle by psukim 9:22-23, and later by
10:6-9.
4. What is the primary theme of this short
'tochacha'?
G. Read 9:25-29 carefully. Is this simply a
review of Moshe's request that God invoke His
'midot ha-rachamim" after the incident of
chet ha-egel, or do you find a theme from
'chet ha-meraglim' as well? Support your
answer by comparing Shmot chapter 34:1-9 and
Bamidbar 14:11-25.
Based on the context of chapter 9, can
you explain why?
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</o:shapelayout></xml><![endif]--></head><body lang=3DEN-US link=3Dblue =
vlink=3Dpurple><div class=3DWordSection1><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'>*************************************************************<o:p><=
/o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'> THE TANACH STUDY CENTER =
[http://www.tanach.org]<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> =
In Memory of Rabbi Abraham Leibtag<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Shiurim in Chumash & Navi by =
Menachem Leibtag<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'>*************************************************************<o:p><=
/o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>PARSHAT =
EKEV<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Could it be that the 'People of =
Israel' don't deserve the 'Land of Israel'?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> That seems to be what Moshe Rabeinu =
thinks, when he tells Bnei Yisrael in Parshat =
Ekev:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>"You should know that it is not =
because of your own righteousness that God is giving you this good land =
to inherit; for you are a stiff-necked people. (see Devarim =
9:6)<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> So why does God gifve them the land, =
nonetheless?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> As Parshat Ekev =
discusses both how 'good' the land is (in chapter 8), and how 'bad' the =
people are (in chapter 9), this week's shiur will examine one of the =
reasons for why the Land of Israel was chosen for the People of =
Israel.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>INTRODUCTION<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> It =
only makes sense that Parshat Ekev would discuss the importance of the =
Land of Israel, for it begins in the middle of Moshe Rabeinu's final =
speech to Bnei Yisrael, as they prepare to enter that Land – to =
establish God's special nation. <o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> For example, the Sedra begins as Moshe =
promises Bnei Yisrael that should they keep God's laws (that he is about =
to teach them), then God will reciprocate by blessing the land, its =
produce, and the overall state of the nation (see 7:12-26). =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> However, =
Moshe Rabeinu is also quite aware how life in the land of Israel will be =
very different than life in the desert. Therefore, he continues =
his speech by ensuring them that just as God had cared for their =
physical needs –in a miraculous manner - during the forty years in =
the desert (see 8:1-6), He will continue to provide their needs in the =
land of Israel, but now through natural means – but only on the =
condition that they follow His laws! [See 8:7-20.] =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'> <o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> To emphasize the conditional nature =
of these promises, Moshe Rabeinu then continues (in chapters 9 thru 11) =
to remind Bnei Yisrael of how God had consistantly punished them for =
their terrible deeds during the last forty years in the desert. =
However, in between the lines of this harsh rebuke, we find several =
references to the importance of the land of Israel. =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> In the =
following shiur, we will study those references in relation to the theme =
of covenant in Sefer Devarim – to show how the Land plays a key =
role in the unfolding relationship between God and His =
people.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>BETWEEN =
EGYPT & ISRAEL<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> =
Towards the beginning of Parshat Ekev, the land of Israel receives what =
appears to be a very positive assessment:<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>"For =
the Lord your God is bringing you into a good land... a land of wheat =
and barley (...the 7 species) ...a land which lacks nothing..." =
(8:7-9).<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'> =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Yet, =
later in the Parsha, the Torah describes the land of Egypt as much =
better:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>"For the land which you are =
about to conquer is not like the land of Egypt, from which you have =
come, where when you planted your field you watered it with your foot... =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>The Land which you are about to =
conquer, a land of hills and valleys, receives its water from the rains =
(matar) of the heavens" (11:10-11).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> To =
understand the purpose of this comparison, let's take a closer look at =
this pasuk (as well as other instances where the Torah compares the =
Lands of Israel to the Land of Egypt).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>THE FIRST =
'FAUCET'<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> We =
begin our study with the Torah's odd rather description of how one would =
water his field in the land of Egypt:<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>"For =
[your] land is not like the land of Egypt... where you planted your =
field and watered it with your foot" =
(11:10).<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> <o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> For some reason, Egypt is described =
as a land that 'you water with your feet'? To appreciate this =
strange depiction, and how it forms the basis of Egypt's comparison to =
the land of Israel, we must consider how rivers affected the development =
of civilizations. <o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> In ancient times, civilizations =
developed along major rivers, as they provided not only a means of =
transportation, but also the necessary water for agriculture and =
consumption.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> If was for this =
reason that Egypt (developing along the Nile) and Mesopotamia =
(developing along the Tigris and Euphrates) became two of the greatest =
centers of ancient civilization. <o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> To enhance their agriculture, the =
Egyptians developed a sophisticated irrigation system by digging ditches =
from the Nile to their fields. Using this system, an Egyptian =
could water his field by simply kicking away the dirt [blocking the =
irrigation ditch] 'with his foot', thus starting the water flow. =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Similarly, =
by using his foot once again to kick the dirt to close the ditch - he =
could 'turn off' the water supply. <o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> This background explains why the Torah =
describes Egypt as a land 'watered by your feet' (see 11:10). =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>NO RAIN, =
NO FOOD<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> In contrast to =
Egypt, the Torah describes the land of Israel as =
follows:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>"The land that you are going =
now to inherit is a land of hills & valleys, which drinks from the =
rains of Heaven" (11:11).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> =
Unlike Egypt, Israel lacks a mighty river such as the Nile to provide it =
with a consistent supply of water. Instead, the agriculture in the =
Land of Israel is totally dependent on rainfall. Therefore, when =
it does rain, the fields are watered 'automatically'; however, when it =
does not rain, nothing will grow for the crops will dry =
out.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>[It should be noted that even though =
Israel does have the Jordan River - it really doesn't help because it is =
located some 300 meters below sea level (in the Jordan Valley), and thus =
not very helpful for watering the fields. In modern times, Israel =
has basically 'solved' this problem by pumping up the water from the =
Kineret into a national water carrier. ]<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> =
Hence, even though the land of Israel may have a slight advantage over =
Egypt when it does rain [see Rashi 11:10], from an agricultural =
perspective the land of Egypt has a clear advantage [see Ramban =
11:10]. Furthermore, any responsible family provider would =
obviously prefer the 'secure' option - to establish his home in Egypt, =
instead of opting for the 'risky' Israeli =
alternative.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> So =
why is the Torah going out of its way to tell us that Egypt is better =
than Israel, especially in the same Parsha where the Torah first tells =
us how Israel is a 'great' land, missing nothing! (See 8:9!) =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Furthermore, =
why would Moshe Rabbeinu mention this point to Bnei Yisrael specifically =
at this time, as they prepare to enter the land? Is he trying to =
discourage them?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> To =
answer these questions, we must re-examine these psukim in their wider =
context. <o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>THREE =
PARSHIOT RELATING TO THE FEAR OF GOD<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Using a Tanach Koren (or similar =
Chumash), take a look at the psukim that we have just quoted (i.e. =
11:10-12), noting how these three psukim form their own 'parshia'. =
Note however how this short 'parshia' begins with the word 'ki' - 'for' =
or 'because' - which obviously connects it thematically to the previous =
parshia:10:12->11:9. Therefore, we must first consider the =
theme of this preceding 'parshia' and then see how it relates to our =
topic. <o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Let's begin =
by taking a quick look at the opening psukim of that 'parshia', noting =
how it introduces its theme very explicitly:<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>"And =
now, O Israel, what is it that God demands of you? It is to fear =
('yir'a') the Lord your God, to walk in his ways and to love Him... =
Keep, therefore, this entire 'mitzva'... that you should conquer the =
Land..." (see 10:12-14).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> As =
you continue to read this parshia (thru 11:9), you'll also notice how =
this topic or the 'fear of God' continues, as it is emphasized over and =
over again. <o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> =
Hence, the theme of our short 'parshia' (11:10-12), where the Torah =
compares the land of Israel to Egypt, must somehow be related to the =
theme of "yir'at Hashem" [fearing God]. But what does =
the water source of a country have to do with the fear of =
God?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> To =
answer this question, we must read the Torah's conclusion of this =
comparison (in the final pasuk of our =
'parshia'):<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>"It is a land which the Lord =
your God looks after ('doresh otah'), on which Hashem always keeps His =
eye, from the beginning of the year to the end of the year" =
(11:12).<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> This pasuk informs us that God =
Himself takes direct control over the rain that falls in the Land of =
Israel! In contrast to Egypt where the water supply from the Nile =
is basically constant, the water supply in Israel is sporadic. =
Even though one may conclude that the erratic nature of the rainfall is =
totally by chance, Chumash tells us that God controls it - and hence it =
becomes a vehicle of God's will. <o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> The realization of this correlation will =
certainly affect a person's fear of God - for his survival is dependent =
on rain, and the rain itself is dependent on God's will. This =
explains the thematic relationship between these two =
'parshiot'.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>WHO =
STOPPED THE RAIN?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> In =
this manner, the Land of Israel is not 'better' than Egypt; rather it is =
different - for its agriculture is more clearly dependent on the =
abundance of rain. A good rainy season will bring plenty, while a =
lack of rain will yield drought and famine. Hence, living in a land with =
this type of 'touchy' rainy season, dependent on God's will, should =
reinforce one's fear of God. <o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> The next 'parshia' [i.e. ve-haya im =
shamo'a...' (11:13-21), the second parshia of daily 'kriyat shema'] not =
only supports this theme, it forms its logical =
conclusion:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>"If you obey the =
commandments... I will grant the rain (matar) for your land in season... =
then you shall eat and be satisfied...<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>Be =
careful, lest you be lured after other gods... for Hashem will be angry =
... and He will shut up the skies and there will be no rain =
(matar)..." (see 11:13-16).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Thus, =
according to Sefer Devarim, the "matar" that falls in the land =
of Israel acts not only as a 'barometer' of Am Yisrael's faithfulness to =
God, but also serves as a vehicle of divine retribution. God will =
use this matar to 'communicate' with His nation. Rainfall, at the =
proper time, becomes a sign that is pleased with our 'national =
behavior', while drought (i.e. holding back the matar) becomes a sign of =
divine anger - and a reason for self-examination and repentance. =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> <o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> So which land is =
better?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> The answer simply =
depends on what one is looking for in life. An individual striving =
for a closer relationship with God would obviously prefer the Land of =
Israel, while an individual wary of such direct dependence on God would =
obviously opt for the more secure life in Egypt ['chutz =
la-aretz'?].<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> To =
support this interpretation, we will now show how the connection between =
"matar" and Divine Providence had already emerged as a =
Biblical theme back in Sefer Breishit.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>BACK TO AVRAHAM =
AVINU<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> At =
the onset of our national history, we find a very similar comparison =
between the lands of Egypt and Israel.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Recall, that when God first chose =
Avraham Avinu, commanding him to uproot his family from Mesopotamia and =
travel to the land of Canaan (see 12:1-3), his nephew Lot was =
consistently mentioned as Avraham's 'travel partner' (see 12:4-6 & =
13:1-2). As Avraham was childless and Lot had lost his father, it =
would only be logical for Avraham to assume that Lot would become his =
successor. <o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'> Nevertheless, after their return from =
Egypt, a quarrel broke out between them, which ultimately led to Lot's =
'rejection' from Avraham's 'chosen family'. <o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> One could suggest that the Torah's =
description of these events relates directly to this same Biblical theme =
of "matar". To show how, let's begin with the Torah's =
description of that quarrel:<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>"And =
Avraham said to Lot, let there not be a quarrel between us... if you go =
to the right [=3Dsouth], I'll go to the left [=3Dnorth] (& vice =
versa)..." (see Breishit 13:8-9).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>[Note =
that Avraham suggested that Lot choose either North or South (13:8-9), =
not East or West as is often assumed! See Targum Unkelos which =
translate right & left as 'south' or 'north' (see also =
Seforno). Throughout Chumash 'yemin' always refers to the south, =
kedem - east, etc.]<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> In other words, Avraham Avinu, =
standing in Bet El (see 13:3), is offering Lot a choice between the =
mountain ranges of 'Yehuda' (to the south) or the hills of the 'Shomron' =
(to the north). To our surprise, Lot chooses neither option! =
Instead, Lot prefers to divorce himself from Avraham Avinu altogether, =
choosing the Jordan Valley instead. Note, however, the connection =
between Lot's decision to 'go east' and his most recent experience in =
Egypt:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>"Then Lot lifted up his eyes =
and saw the whole plain of Jordan, for it was all well watered (by the =
Jordan River)... just like the Garden of the Lord, like the land of =
Egypt..." (13:10-12).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> After =
his brief visit to Egypt (as described at the end of chapter 12), it =
seems as though Lot could no longer endure the hard life in the 'hills =
and valleys' of the Land of Israel. Instead, Lot opts for a more =
secure lifestyle along the banks of the Jordan River, similar to the =
secure lifestyle in Egypt by the banks of the Nile River. =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>[Note especially how the Torah (in =
the above pasuk) connects between this river valley and the 'Garden of =
the Lord', i.e. Gan Eden (for it was set along four rivers, see Breishit =
2:9-14).]<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
Lot departs towards Sdom for the 'good life', =
while Avraham Avinu remains in Bet El, at the heart of the Land of =
Israel (see 13:14-16, see also previous TSC shiur on Matot / Mas'ei). =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> =
Rashi, commenting on Breishit 13:11, quotes a Midrash which arrives at a =
very similar thematic conclusion:<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>"Va-yisa Lot mi-kedem... [Lot traveled from kedem] - He =
traveled away from He who began the Creation ('kadmono shel olam'), =
saying, I can no longer endure being with Avraham nor with his God" =
("iy efshi, lo be-Avraham, ve-lo =
be-Elokav").<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> As Rashi alludes to, this quarrel =
between Avraham and Lot stemmed from a conflict between two opposite =
lifestyles:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>* A life striving for a =
dependence (and hence a relationship) with God (=3DAvraham =
Avinu);<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> =
* A life where man prefers to be independent of God =
(=3DLot).<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> The path chosen by Avraham Avinu =
leads to 'Bet El' - the house of God, while the path chosen by Lot leads =
to 'Sdom'- the city of corruption (see 13:12-13). =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>BACK TO =
THE CREATION<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> This =
Biblical theme of "matar" is so fundamental, that it actually =
begins at the time of Creation! Recall how the Gan Eden narrative =
(i.e. Breishit 2:4-3:24) opens with a very peculiar statement in regard =
to matar:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>"These are the generations of =
Heavens and Earth from their Creation... And no shrub of the field =
had yet grown in the land and no grains had yet sprouted, because Hashem =
had not yet sent rain [matar] on the land, nor was there man to work the =
field..." (Breishit 2:4-5).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> It is =
rather amazing how this entire account of Creation begins with a =
statement that nothing could grow without "matar" or =
man! <o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Furthermore, =
this very statement is rather odd, for it appears to contradict what was =
stated earlier (in the first account of Creation [=3D 'perek aleph'] =
which implies that water was just about everywhere (see1:2,6,9 etc.). =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Finally, =
this very statement that man is needed for vegetation to grow seems to =
contradict what we see in nature. As we all know shrubs and trees =
seem to grow very nicely even without man's help. Yet, according =
to this opening pasuk of the second account of Creation - nothing could =
grow without this combination of "matar" and man. =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Nonetheless, =
Chumash emphasizes in this opening statement that both man and matar are =
key factors in the forthcoming story of creation. To appreciate =
why, we must first very briefly review our conclusions in regard to the =
comparison between the two accounts in Sefer Breishit. =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> The first account [perek aleph] focused on =
God's creation of all 'nature' in seven days. God's Name - =
'Elokim' - reflected its key point that all powers of nature - that =
appear to stem from the powers of various gods - are truly the Creation =
of the one God. To remind ourselves of this key point, we are =
commanded to refrain from all creativity once every seven days. ['olam =
ha-teva']<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> In contrast, the =
second account ['perek bet'] - focused on the special relationship =
between man and his Creator, as reflected in its special environment - =
Gan Eden - created by God, where man would serve Him ["l'ovdo =
u'l'shomro"]. In that environment, man is responsible to =
follow God's laws, and His Name ['shem Havaya'] reflects His presence =
and involvement ['olam ha-hitgalut'].<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> [See TSC shiur on Parshat =
Breishit.]<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> =
Therefore, this opening pasuk - emphasizing the relationship between =
matar and man - must relate in some manner to the special relationship =
between man and God. <o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> The Midrash (quoted by Rashi), bothered by =
this peculiarity, offers a very profound interpretation, explaining this =
connection:<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>"ki lo himtir...' And why had =
it not yet rained? ... because "adam ayin a'avod et ha-adama", =
for man had not yet been created to work the field, and thus no one had =
yet recognized the significance of rain. And when man was created =
and recognized their importance, he prayed for rain. Then the rain =
fell and the trees and the grass grew..." (see Rashi =
2:5).<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> This interpretation reflects the very same =
theme that emerged in our discussion of matar in Parshat Ekev. =
According to this Rashi, God created man towards the purpose that he =
recognize God and His Creations. From this perspective, matar =
emerges as a vehicle to facilitate that recognition. =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>FROM =
HEAVEN TO EARTH<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> The reason for =
this may stem from the very meaning of the word matar. Note that =
matar does not mean only 'rain'. Rather, the 'shoresh' - =
'lehamtir' - relates to anything that falls from heaven to earth. =
Rain is the classic example; but even 'bread' or 'fire', when they fall =
from heaven, are described by the Bible as matar. =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>[In regard to bread, see Breishit =
19:24 re: the story of Sedom, "Ve-Hashem himtir al Sedom gofrit =
va-eish min ha-shamayim". In relation to fire coming from =
heaven, see Shmot 16:4 re: the manna: "hineni mamtir lachem lechem =
min ha-shamayim" ).]<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> When =
man contemplates Creation, there may appear to be an unbridgeable gap =
between 'heaven' and 'earth'. Man must overcome that gap, raising =
his goals from the 'earthly' to the 'heavenly'. In this context, =
matar - a physical proof that something in heaven can come down to earth =
- may symbolize man's potential (and purpose) to bridge that gap in the =
opposite direction, i.e. from 'earthly' to 'heavenly'. =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Hence, =
Biblical matar emerges as more than just a type of water, but more so as =
a symbol of a potential connection between the heavens and earth, and =
hence between God and man.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> In the special spiritual =
environment created by the climate of the Land of Israel, as described =
in Parshat Ekev, matar serves as a vehicle by which Am Yisrael can =
perfect their relationship with God. Even though others lands may =
carry a better potential for prosperity, the Land of Israel becomes an =
'ideal' environment for the growth of the People of Israel - a nation =
chosen to serve their Creator.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>A SPECIAL LAND FOR A SPECIAL =
NATION<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> With =
this in mind, we can return to our original question. =
<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> The =
fact that Moshe rebukes the nation, telling them that they don't =
'deserve' the land - does not mean that they should not inherit the =
land. Am Yisrael was not chosen to be God's nation - because they =
were a great people; but rather in order to become a great people! =
[See Devarim 4:5-8.]<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> =
Similarly, the land of Israel was not chosen because it had the best =
climate; rather it was chosen for its special climate could serve as a =
vehicle that would enhance Am Yisrael's fear of God - and thus enable =
them to serve Him in a better manner. <o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'> Considering the goal of the Jewish =
people, this 'special land' is precisely what they need to help them =
achieve their destiny.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'> &=
nbsp; &n=
bsp; =
shabbat shalom,<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier =
New"'> &=
nbsp; &n=
bsp; =
menachem<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D=3D<o:p></o:p=
></span></p><p class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'>FOR FURTHER IYUN:<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>A. Relate the famous Midrash =
Chazal of 'ein mayim ela Torah' [- the true water is really the Torah] =
to the above shiur.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>B. =
Note how the word matar appears in relation to the Flood in Breishit =
7:4-5. Based on the above shiur and our shiur on 'perek aleph =
& bet' (on Parshat Breishit), attempt to explain =
why.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>C. =
In the psukim by Lot, the Nile and Jordan rivers are compared to the =
rivers of Gan Eden.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>1. Does this indicate that =
there may be a positive aspect to the supply of water by a =
River?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>2. Why should a river be =
appropriate for Gan Eden, while rain is more appropriate for Eretz =
Yisrael?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>3. Relate this to Zecharaya =
14:7-9 & Yechezkel 47:1-12!<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>D. Throughout the time period =
of the Shoftim, and even during the time period of the First Monarchy, =
many Israelites worshipped the 'Ba'al' - the Canaanite rain =
god.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>1. Relate the nature of this =
transgression to the above shiur.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>2. =
Relate this to the mishnayot of Masechet Ta'anit, which requires =
national fast days should rain not fall in sufficient quantities early =
in the rainy season.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>3. Relate to Kings I 17:1 =
& 18:21 and context of perek 18!<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>E. In last week's shiur we =
noted that the 'mitzva' section of the main speech includes 'mitzvot' =
given originally during Ma'amad Har Sinai, as well as 'tochachot' added =
in the 40th year by Moshe Rabbeinu. <o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>1. =
Show textually why from 8:1 till 10:11 must be an 'addition' of the 40th =
year, while 6:4-7:26 is most likely 'original'! Prove your =
answer. Use Shmot 23:20-33 in your proof!<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>2. =
10:12-11:21. Would you say that these parshiot are also =
'additions' or originals, or possibly a combination. Support your =
answer, and relate it to the above shiur!<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>F. The story of chet ha-egel =
is repeated in chap 9.<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>1. =
In what context is this story now being brought =
down.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Relate to 9:4-6, and =
especially to 'ki am ksheh oref ata' (9:6).<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'> =
Relate also to 9:7<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>2. What other examples of this =
behavior are cited in this perek?<o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier New"'>3. =
Based on this observation, explain why the story about chet ha-egel is =
broken up in the middle by psukim 9:22-23, and later by =
10:6-9.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>4. What is the primary theme =
of this short 'tochacha'? <o:p></o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'>G. Read 9:25-29 =
carefully. Is this simply a review of Moshe's request that God =
invoke His 'midot ha-rachamim" after the incident of chet ha-egel, =
or do you find a theme from 'chet ha-meraglim' as well? Support =
your answer by comparing Shmot chapter 34:1-9 and Bamidbar =
14:11-25.<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'> Based =
on the context of chapter 9, can you explain =
why?<o:p></o:p></span></p><p class=3DMsoPlainText><span =
style=3D'font-family:"Courier New"'><o:p> </o:p></span></p><p =
class=3DMsoPlainText><span style=3D'font-family:"Courier =
New"'><o:p> </o:p></span></p><p =
class=3DMsoNormal><o:p> </o:p></p></div></body></html>
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