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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><FONT
size=2>
PARSHAT LECH L'CHA<SPAN class=453155317-01112006> - Part
One</SPAN></FONT></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Almost 'out of the blue',
at the beginning of Parshat<BR>Lech L'cha, God appears unto Avraham, commanding
him to travel<BR>to the 'promised land', while blessing him that he will
become<BR>a great nation. However, contrary to what we would expect,
the<BR>Torah never tells us WHY he was chosen; nor does it tell us<BR>why HE was
chosen!<BR> In contrast to Parshat Noach, where the
Torah informs us<BR>at the outset WHY Noach was chosen [i.e."for he was
a<BR>righteous man..."(see 6:9)]; in Parshat Lech L'cha, for some<BR>reason, the
Torah never informs us concerning why God chose<BR>Avraham
Avinu.<BR> Did Avraham Avinu simply win a 'Divine
lottery'?<BR> In this week's shiur, we discuss the
Torah's presentation<BR>of God's choice of Avraham Avinu, in an attempt to
understand<BR>the literary method that the Torah employs to why Avraham
was<BR>chosen, and its thematic significance.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> Our series
of shiurim on Chumash is based on the<BR>[logical] assumption that each book of
the Bible carries a<BR>unique theme; and to identify that theme, one must study
the<BR>progression of its primary topics.<BR> In our shiur on Parshat
Noach, we discussed the progression<BR>of topics in the first eleven chapters of
Sefer Breishit,<BR>showing how each successive story discussed a story
relating<BR>to 'sin & punishment' (i.e. God's reaction to
the<BR>disappointing behavior of each successive generation). The<BR>story
of Creation was followed by the stories of man's sin in<BR>Gan Eden, followed by
Cain killing Hevel, the corruption of<BR>the generation of the Flood, and
finally the building of the<BR>Tower.<BR> That pattern, that we discussed
in last week's shiur, will<BR>provide the thematic background for our discussion
this week<BR>of God's choice of Avraham Avinu - that begins in Parshat
Lech<BR>Lcha -as the focus of Chumash changes from 'universalistic'
to<BR>'particularistic'.<BR> As the MIGDAL BAVEL
incident (see 11:1-9) was the last<BR>story recorded in Sefer Breishit prior to
God's choice of<BR>Avraham Avinu, our shiur begins with a careful study of
that<BR>narrative in search of a thematic connection (and/or a
textual<BR>parallel) between these two stories.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE SIN OF "DOR
HA'PLAGAH"<BR> In our introduction, we assumed that the
building of the<BR>Tower constituted a sin. However, at first glance,
that<BR>assumption is not so clear, for it is difficult to find a<BR>specific
sin the Torah's description of their actions. In<BR>contrast to the
Torah's introduction of the generation of the<BR>Flood, which explicitly brands
the population as wicked and<BR>corrupt (6:5,10-13), the opening psukim of the
Migdal Bavel<BR>narrative leave hardly a clue to any specific sin:<BR>
"Everyone on earth had the same language and the same<BR> words. And
as they traveled from the east, they came upon<BR> a valley in the land of
Shinar and settled there. They said<BR> to one another: Come, LET US make
bricks and burn them<BR> hard. Brick became their stone, and bitumen
their mortar.<BR> And they said, Come LET US build US a city and a tower
with<BR> its top in the sky, AND WE WILL MAKE A NAME FOR
OURSELVES,<BR> lest WE shall be scattered all over the world."
(11:1-4)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Not only don't we find a
transgression, one may even be<BR>tempted to pay tribute to such an accomplished
group of<BR>people:<BR> * Is not achieving unity a positive goal?
(11:1)<BR> * Does not the use of human ingenuity to
develop<BR> man-made building materials, such as bricks to
replace<BR> stone, indicate the positive advancement of society?
(11:3)<BR>
[The very first 'industrial revolution'!]<BR>* What could possibly be
wrong with building a city or tower?<BR> Is urbanization a crime?
(11:4)<BR>* Is there anything wrong about traveling towards the east
or<BR> setting up a city within a valley? (see 11:2)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Nevertheless, they are
punished. God mixes up their<BR>languages, causing them to call off the project
(11:5-7). What<BR>did they do wrong?<BR> Chazal focus
their criticism of this generation on their<BR>antagonistic attitude towards God
(see Rashi 11:1). The final<BR>and critical phrase in the Torah's
explanation of the tower<BR>(11:4) points to an additional source of
guilt:<BR> "v'naase LANU SHEM - WE shall make a NAME for
OURSELVES"<BR> [See also Sanhedrin 109a]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The use of the first
person plural - not only in this<BR>pasuk, but also in the ALL of the first four
psukim (11:1-4) -<BR>reflects the egocentric nature and attitude of
this<BR>generation. [Note also the repeated use of the Hebrew
word<BR>"hava" (let US).]<BR> Rather than devoting their
endeavors to the glorification<BR>of the NAME OF GOD, this generation excludes
God from their<BR>goals and aspirations, emphasizing instead man's dominion
and<BR>prowess.<BR> Although this generation is
undoubtedly more refined and<BR>cultured than the corrupt, depraved generation
of the flood,<BR>they unite for the unholy purpose of venerating the name
of<BR>man, rather than that of the Almighty. God had higher<BR>expectations for
mankind, hoping they would harness their God-<BR>given talents and potential
towards loftier pursuits. They<BR>instituted an anthropocentric society rather
than a<BR>theocentric one, and devoted their energies towards MAKING A<BR>NAME
for THEMSELVES.<BR> God could not allow this project to
continue. But in<BR>contrast to the corrupt generation of the Flood, the
builders<BR>of the Tower did not deserve destruction, rather
're-<BR>direction'. God will now choose Avraham Avinu to serve as
a<BR>leader to REDIRECT mankind - to channel those very same<BR>qualities
of unity and creativity towards a more altruistic<BR>end.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> It is from this setting -
that God singles out Avraham<BR>Avinu and promises to produce from him a special
nation:<BR> "And I will make you a GREAT NATION.... and through you
ALL<BR> the families of the earth will be blessed." (12:1-3)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Avraham Avinu is CHOSEN
FOR A PURPOSE: to direct mankind<BR>back in the proper direction. Towards
this goal, He is also<BR>promised a special land, but NOT AS A REWARD, but
rather as a<BR>means to fulfill that purpose. God seeks a special nation
to<BR>represent Him, to educate all other nations and spark their<BR>spiritual
development. Avraham is at this point but a single<BR>individual, but he is
destined to become the forefather of<BR>this nation. [Its development involves a
complex process,<BR>which will take some four hundred years (see
15:13-20).]<BR> To become this nation, Avraham's
offspring must multiply<BR>(ZERA) and then establish their nation in a special
land<BR>(ARETZ). These two prerequisites not only appear in God's<BR>opening
statement to Avraham upon his arrival in Eretz Canaan<BR>(12:7), but they are
repeated each time God speaks to the AVOT<BR>of their future (see 13:14-15,
15:18, 17:8, 26:3, 28:13,<BR>35:12, etc.).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>BET-EL & SHEM
HASHEM<BR> Although this goal can be fully attained only
once this<BR>special nation is established, it is significant that
Avraham<BR>himself exerts himself towards this end.<BR>
If we trace Avraham's first sojourn through Eretz Canaan<BR>as described in the
Torah, we find that the town of Bet-El<BR>earns a unique place within Avraham's
itinerary.<BR> After he arrives in Canaan and builds a
MIZBAYACH in<BR>Shchem, Avraham continues to Bet-El, the climax of
his<BR>"aliyah":<BR> "From there he moved up the mountain range to
BET-EL... and<BR> he built a MIZBAYACH there and called out b'SHEM HaSHEM
-<BR> in God's NAME! (12:8).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Then, in the next chapter,
Avraham returns to Eretz<BR>Canaan after his stay in Egypt and comes
specifically to this<BR>very same MIZBAYACH in Bet-El. He once again calls out
b'SHEM<BR>HaSHEM (13:1-4)!<BR> Wherein lies the
significance of Avraham's MIZBAYACH in<BR>Bet-El and his calling out in God's
Name?<BR> Avraham's calling out in God's NAME in Bet-El
signifies a<BR>contrasting parallel to the Migdal Bavel fiasco.
There,<BR>mankind's focus on their own prominence is reflected in
their<BR>statement of: "v'naaseh LANU SHEM." Now Avraham must correct<BR>that
cardinal mistake; he calls out in GOD'S NAME - "va'yikra<BR>b'SHEM HASHEM"! It
is for this very purpose that Avraham
was<BR>commissioned.<BR> Ramban expresses this
understanding in his comments to<BR>this pasuk (12:8):<BR> "... and
Avraham would call out there in front of the<BR> Mizbayach and make known
God's existence to all mankind..."</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A 'STRATEGIC' LOCATION<BR>
This thematic background may help us understand why God<BR>chose specifically
the land of Israel to become the 'homeland'<BR>of this nation. Recall
(from your study of world history)<BR>that in the time of Avraham Avinu there
existed two great<BR>centers of ancient civilization - Egypt and
Mesopotamia. One<BR>could suggest that the land of Israel, located in
between<BR>these two centers of civilization (and along the main highway<BR>that
connects them), provides a 'strategic' location for the<BR>accomplishment of
their national goal.<BR> This idea may be reflected in
events that transpire in<BR>chapter 12. Note how Avraham is first commanded to
leave his<BR>own homeland in Mesopotamia and travel to Eretz Canaan
(see<BR>12:1). At the highlight of that "aliyah", he builds
his<BR>"mizbayach" in Bet-el and 'calls out in God's Name' (12:7-8).<BR>Then,
the next story in Chumash informs us how he traveled to<BR>Egypt and encounters
an incident of corruption (see 12:10-20).<BR>Upon his return from that center of
civilization, once again<BR>Avraham goes to Bet-el and builds a mizbayach and
calls out in<BR>His Name (see 13:1-4). Finally, note as well how Avraham
calls<BR>out, once again, in God's Name - after he establishes a<BR>covenant of
mutual trust with Avimelech (see 21:33). [See also<BR>Ramban on 12:8 in its
entirity (and the TSC shiur on Parshat<BR>Va'yetze).]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A BIBLICAL THEME<BR> This
concept, that Am Yisrael is chosen to bring God's<BR>Name to mankind, emerges as
a central theme not only in Sefer<BR>Breishit, but throughout Tanach, as
well.<BR> In Sefer Devarim, Bnei Yisrael are commanded
to establish<BR>a national religious center "ba'makom asher yivchar
Hashem<BR>l'shakeyn SHMO sham" - in the place which God will choose for<BR>His
NAME to dwell therein (Devarim 12:5,11). As we explained<BR>in our shiurim
on Sefer Devarim, this phrase, repeated<BR>numerous times in the sefer,
describes the BET HA'MIKDASH -<BR>which is to become the institution through
which God's<BR>prominence will be recognized by all
mankind.<BR> Some four hundred years later, when the
MIKDASH is<BR>finally built, this same theme is reflected in Shlomo's
prayer<BR>at its dedication ceremony:<BR> "If a foreigner comes from a
distant land for the SAKE OF<BR> YOUR NAME, for they shall hear about YOUR
GREAT NAME...<BR> when he comes to pray at this House... grant him what
he<BR> asks. Thus ALL THE PEOPLES OF THE EARTH will KNOW YOUR
NAME<BR> and revere You, as do Bnei Yisrael, and they will
recognize<BR> that YOUR NAME is attached to this House which I
have<BR> built." (Melachim I 8:43 /see also Shmuel II
7:22-27)<BR> In fact, Malkat Sheva [the Queen of
Sheeba], reaches this<BR>very conclusion upon her visit to the Bet Ha'Mikdash,
as<BR>described in Melachim 10:1-9!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>IN MESSIANIC TIMES<BR> The
famous messianic prophecy of Yeshayahu (chapter 2)<BR>not only reflects this
same theme, but also creates an<BR>intriguing parallel to the Migdal Bavel
narrative:<BR> "In the days to come, the MOUNTAIN of BET HA'SHEM
(the<BR> Temple Mount) will stand high above the mountains...
and<BR> ALL THE NATIONS shall gaze on it with joy. Then MANY<BR>
PEOPLES shall go and say: Come let us go up to the House of<BR> God, that
He may instruct us in His ways and we may walk in<BR> His paths - for
TORAH shall come forth from Tzion, and the<BR> word of God from
Yerushalayim... " (2:1-4)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Note the contrasting
parallel between this 'hope' and the<BR>events at Migdal Bavel. In both
events all mankind unites for<BR>a joint purpose. However, in Yeshayahu they
gather to a<BR>MOUNTAIN top (man looking up) rather than in a VALLEY
(man<BR>looking down); and to the CITY of Yerushalayim and its TOWER -<BR>the
Bet HaMikdash, rather than their own city and tower.<BR>Mankind has now united
to hear the word of God, as transmitted<BR>and taught by His
people.<BR> In diametric opposition to Migdal Bavel, the
Mikdash<BR>becomes the symbol of the goals of a theocentric society -
the<BR>ultimate goal of mankind.<BR> The following table
reviews this contrasting parallel:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>MIGDAL
BAVEL BET
HA'MIKDASH<BR>------------
--------------<BR>Unity for man Unity for
God<BR>Valley
Mountain<BR>a
city
the city of Jerusalem<BR>a
tower
the Temple<BR>Man's prominence God's prominence ("shem
Hashem")</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Another parallel to the
Migdal Bavel narrative appears in<BR>the prophecies of Zefania, in his depiction
of the messianic<BR>era:<BR> "For then I will make the peoples pure of
speech - SAFA<BR> BRURA - so that they will all call out b'SHEM HASHEM,
and<BR> worship Him with one accord." (3:9)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Once again, the prophet
depicts the unification of<BR>mankind for the purpose of calling out in God's
Name. An<BR>additional parallel to the Migdal Bavel incident is suggested<BR>by
the use of the word "safa" (=language).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>REWARD OR PURPOSE<BR> In
light of our discussion, we can now reexamine our<BR>original question. We have
shown that Avraham Avinu was chosen<BR>to fulfill a SPECIFIC MISSION - to become
the forefather of a<BR>nation that will lead all others to a theocentric
existence<BR>and refocus mankind's energies in the proper
direction.<BR> Thus, Avraham Avinu's distinction came
not as a REWARD<BR>for any specific deed, but rather for a SPECIFIC
PURPOSE.<BR>Undoubtedly, as reflected in numerous Midrashim, Avraham
must<BR>have been a man of extraordinary character and stature who<BR>possessed
the necessary potential to fulfill this goal.<BR>However, the Torah prefers to
omit any explicit reference to<BR>these qualities, focusing not on his past
accomplishments but<BR>rather on the mission that lies ahead, thus stressing
the<BR>primacy of Avraham's designated task.<BR>
This same principle applies in all generations. God's<BR>choice of Am Yisrael is
not a REWARD, but the means by which<BR>they can and must fulfill the mission
with which He has<BR>entrusted them. As this mission is eternal, so too is
God's<BR>choice of the Jewish Nation.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This Biblical theme
stresses our need to focus not on the<BR>exclusive PRIVILEGES of being God's
special Nation, but rather<BR>on its unique RESPONSIBILITIES.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>
shabbat
shalom,<BR>
menachem</FONT></DIV>
<DIV> </DIV><FONT face=Arial size=2>
<DIV><BR>========<BR>FOR FURTHER IYUN Lech L'cha - shiur
#1</DIV>
<DIV> </DIV>
<DIV>A. One could suggest that the events at Migdal Bavel<BR>represent the
natural course of the history of nations. People<BR>with a common goal join
together for a common purpose and<BR>build a society. Sooner or later, splinter
groups with other<BR>ideals and goals form, often challenging the authority of
the<BR>first group. Over the course of time, these smaller groups
may<BR>eventually break off and start their own
nation.<BR> When people cannot agree upon a common goal,
they are<BR>often unable to communicate with each other, even if they
do<BR>speak the same language. [Israel's "knesset" is
classic<BR>example.]<BR> One could suggest that when God
decides to stop this<BR>building project, he does so by sundering the people's
unity,<BR>by causing them to fight over their goals. Their inability
to<BR>communicate with each other, to understand each other's<BR>language, stems
from the breakdown of the unity of mission<BR>that had brought them together in
the first place.<BR> Based on this suggestion, offer an
alternate<BR>interpretation of the term "safa" (language) in the Migdal<BR>Bavel
narrative.<BR> See Ibn Ezra (11:1 - "dvarim achadim")
and - if you have<BR>time - the Abarbanel on this sugya. Relate their comments
to<BR>the above discussion.</DIV>
<DIV> </DIV>
<DIV>B. Note that in the entire Migdal Bavel narrative, Hashem's<BR>name is
exclusively shem "havaya". Relate this to last week's<BR>shiur.<BR>C. This
connection between Migdal Bavel and the "bechira" of<BR>Avraham Avinu is
supported by the Midrash's comment (on<BR>Breishit 26:5) that Avraham was 48
years old when he<BR>recognized God for the first time. By calculating
the<BR>geneologies in chapters 5 and 11, it can be established that<BR>Avraham
Avinu reached age 48 on the same year that Peleg died,<BR>which, according to
Chazal, corresponds to the precise year of<BR>Migdal Bavel!</DIV>
<DIV> </DIV>
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