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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER [http://www.tanach.org]<BR> In Memory of
Rabbi Abraham Leibtag<BR> Shiurim in Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> PARSHAT LECH L'CHA -Part
Two</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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? <BR> 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. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION <BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>PARSHIA TOPIC<BR>12:1-9 Avraham's "aliyah" to Eretz
Canaan [*12:1-3,7]<BR>12:10-13:18 Lot leaving Avraham
[*13:14-17]<BR>14:1-24 Avraham's victory in the war between the
kings<BR>15:1-20 Brit Bein ha'Btarim
[*15:13-19]<BR>16:1-16 The birth of
Yishmael<BR>17:1-14 Brit Milah [*17:7-8]<BR>17:15-27 The
promise of the birth of Yitzchak [*17:19]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE FIRST HITGALUT - BECOMING GOD'S
NATION<BR> 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:<BR>"I will make you a GREAT NATION... and through
you all the Nations of the world will be blessed..." (see 12:1-3)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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. <BR> This backdrop explains God's next "hitgalut"
to Avraham (in that very same 'parshia') upon his arrival in that land:<BR>"To
your ZERA [offspring] I shall give this ARETZ [land]" (see
12:7)<BR>
<BR> To develop from an 'individual' into a 'nation', it will be necessary
for:<BR> Avraham's family will need to multiply - <BR> hence the
blessing of "ZERA"; <BR>A territory is necessary to establish this nation -
<BR> hence the promise of "ARETZ". </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.<BR>
<BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE FIRST 'SPLIT'<BR> 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:<BR>"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)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.<BR> 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':<BR>1) Avraham's journey to Egypt and his subsequent return
(12:10-13:4)<BR> 2) The quarrel between Lot and Avraham
(13:5-18)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.
<BR> 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. <BR> Let's explore that possibility.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>LIKE NEPHEW LIKE SON<BR> Note once again the
opening phrase (in 13:14) which introduces God's second promise: <BR> "And
God spoke to Avram after Lot had left him..." </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This short introduction certainly points to a
direct connection between Lot's departure and the need for this additional
promise.<BR> 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.<BR> 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! <BR>[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).]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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. <BR> 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.<BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>LEAVING AVRAHAM OR LEAVING GOD?<BR> 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.<BR> 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'.<BR> 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!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.<BR> 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.<BR> Lot did not accept Avraham's offer. Instead, Lot
opted to leave the mountain range of Eretz Canaan altogether, preferring the
Jordan Valley<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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
<BR> However, Lot's choice carried spiritual ramifications as well. As
Parshat Ekev explains:<BR>"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)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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:<BR>"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)<BR>[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.] </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=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.
<BR> Indeed, Avraham will yet have a child - a son who will follow in his
footsteps as well. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BRIT BEIN HA'BTARIM - THE FIRST
COVENANT<BR> 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.
<BR> 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:<BR>"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)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=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:<BR>"...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)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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. <BR> 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)<BR> 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:<BR>"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)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> There is no doubt that "yerusha" is a key
word in this conversation, but what does it mean?<BR> 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:<BR>"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! <BR>[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.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This background can help us understand the
ensuing conversation between God and Avraham.<BR> 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").</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Then, God initiates yet another conversation
with the powerful statement of:<BR>"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)<BR> [Note similarity to Shmot 20:2 (first line of the
Dibrot).]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In reaction, Avraham asks a rather puzzling
question:<BR>"b'mah aydah ki i'RASHENAH"! (see 15:8), which includes once again
the word "yerusha"!<BR> What is the meaning of this question?<BR> 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? <BR> To answer this, we must
'cheat' a little by looking at God's answer.<BR> 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). <BR> 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! <BR>[The
ceremony in 15:9-12 forms the preparation for the covenant that will be defined
in 15:18.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>NOT IN YOUR LIFTETIME!<BR> 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:<BR>"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)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.
<BR>
<BR> 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'.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A PROOF FROM VA'EYRA<BR> 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:<BR>"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)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.<BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>LAND - FOR A PURPOSE<BR> 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. <BR> 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.<BR> 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.]<BR> <BR>THE BIRTH OF YISHMAEL<BR> 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.<BR> 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".</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BRIT MILAH<BR> 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.<BR>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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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).<BR>[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".]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> shabbat
shalom,<BR> menachem<BR>=============</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>FOR FURTHER IYUN <BR>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!).]<BR> Compare with Devarim 4:5-8. Explain what
Yeshayahu refers to when he mentions "brit am" and "or goyim".</FONT></DIV>
<DIV> </DIV>
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