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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 CHAYEI SARA<BR>A WIFE FROM 'TOLDOT
TERACH'</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 'Yichus' [family lineage] has always been an
important consideration when selecting one's spouse. Nevertheless,
Avraham's insistence that his 'chosen' son marry specifically a descendant of
his brother Nachor requires explanation.<BR> In this week's shiur, we
return to our discussion of the 'toldot' in Sefer Breishit in order to answer
this question.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> As you surely must have
noticed, the phrase "eileh toldot..." appears numerous times in Sefer
Breishit. In our shiur on Parshat Noach, we explained how these toldot
[genealogies] form the 'backbone' of Sefer Breishit. <BR> In that shiur, we
also explained how Sefer Breishit divided into two distinct sections. The
first eleven chapters included three units that began with "toldot", each unit
containing a primary story relating to God's dissatisfaction with mankind's
behavior:<BR> <BR> Adam's sin in Gan Eden
(and Cain's sin) / chapters 2-4,<BR> <BR>
The corruption of dor ha-mabul / the Flood -chps.
5-9<BR> <BR> The story of Migdal Bavel &
their dispersion / chps 10-11.<BR> <BR>
After the story of Migdal Bavel, Sefer Breishit introduces its second (and
primary) section with "toldot Shem" (see 11:10). From this point and
onward, the focus of the Sefer shifts to God's choice of Avraham Avinu to become
the forefather of His model nation, followed by numerous stories that explain
who is chosen (and who is rejected), as why they are
chosen.<BR> <BR> Similar to the first
section of Sefer Breishit, each unit in this second section is also introduced
by the phrase "eileh toldot...", be it 'toldot Yishmael' or 'toldot Yitzchak'
etc. - until "eileh toldot Yaakov" (see 37:2) which introduces the concluding
with the story, describing how all of Yaakov's offspring are chosen to become
God's special nation - and hence the "bechira" process is complete.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A PARALLEL PROGRESSION<BR> Even though this
'linear' progression of "toldot" throughout the Sefer appears to be rather
technical; when we consider the two sections of Sefer Breishit (discussed
above), a rather amazing 'parallel' progression emerges, as well - which may
allude to the underlying theme of the entire book!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> To show how, we must chart the
"toladot" in the first section of the book, and compare them to the "toladot" of
the second section of the book. While doing so, we will also see how the
phrase "eileh toldot Terach" becomes rather significant, and how this may
explain why it was necessary for Yitzchak and Yaakov to take a wife from
Terach's offspring. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>CHARTING THE TOLDOT<BR> The following chart
records the specific names that are included in the phrase "eileh
toldot...". As you study this chart, note the parallel nature of their
progression. </FONT></DIV>
<DIV> </DIV>
<DIV><BR><FONT face=Arial size=2>SEFER BREISHIT - UNITS OF 'EILEH
TOLDOT...'<BR> <BR> CHAPTERS
1-11 CHAPTERS 11-50</FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2> * ADAM (see 5:1) *
SHEM (see 11:10)<BR> ten generations to: ten
generations to:<BR><SPAN class=015431521-15112006> </SPAN> * NOACH
(6:9) <SPAN class=015431521-15112006>
</SPAN> * TERACH (11:27)<BR> <SPAN
class=015431521-15112006> </SPAN> 3
sons: <SPAN
class=015431521-15112006>
</SPAN> 3 sons:<BR> Shem, Cham, & Yefet <SPAN
class=015431521-15112006> </SPAN><SPAN
class=015431521-15112006> </SPAN> AVRAHAM, Haran, &
Nachor<BR> <SPAN
class=015431521-15112006>
</SPAN> | <SPAN
class=015431521-15112006>
</SPAN> | *YISHMAEL (25:12 –rejected)<BR> *
BNEI NOACH (10:1) <SPAN class=015431521-15112006>
</SPAN> * YITZCHAK (26:1)<BR> <SPAN
class=015431521-15112006> </SPAN> <SPAN
class=015431521-15112006> </SPAN> | <SPAN
class=015431521-15112006>
</SPAN> | * ESAV (36:1) -
rejected<BR> <SPAN
class=015431521-15112006>
</SPAN>| <SPAN
class=015431521-15112006>
</SPAN> *YAAKOV (37:1-2) <BR> <SPAN
class=015431521-15112006>
</SPAN> | <SPAN
class=015431521-15112006> </SPAN> | <SPAN
class=015431521-15112006> </SPAN>
| <BR> 70 nations (10:1-32) <SPAN
class=015431521-15112006> </SPAN>'70 nefesh become God's
Nation</FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2></FONT><BR><FONT face=Arial
size=2> Note also how the "bechira" process includes a
"dechiya" [rejection] stage together with each stage of "bechira".
Finally, note how each section concludes with seventy! [Additional
parallels will be noted as we continue.]</FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2>'TEN GENERATIONS' - TWICE!<BR> As the chart
shows, each 'section' of Sefer Breishit begins with a detailed listing of 'ten
generations' <BR> Section One: - 5:1-32 / from Adam to
Noach) <BR> Section Two - 11:10-26 / from Shem to
Terach<BR>[Technically speaking one may be 9 generations, but it’s the overall
pattern that is very similar. Note also how the mishna in Pirkei Avot
5:2-3 relates to this structure.]</FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2> This opening 'structural'
parallel supports the thematic parallel between these two sections, which we
discussed in our shiur on Parshat Breishit. In that shiur, we explained
how the second section of Sefer Breishit begins with 'toldot Shem', and hence
the story of Avraham's "bechira". As God chose his offspring in order of
lead mankind in the direction of God - it becomes significant that this section
began with 'Shem', whose name reflects man's purpose - i.e. to call out
'be-'shem Hashem'.<BR> Strikingly, this structural parallel extends beyond
the similarity of these two 'ten-generation' units. Note from the above
chart how both the middle and concluding sections of each list are also
parallel. Most obvious is how we find the number 70 at the conclusion of
each unit. But more intriguing is the parallel that emerges in the middle!
<BR>Note how:<BR> *Toldot Adam concludes with Noach, <BR>
after which we find toldot Noach, <BR> & the story of his
3 sons Shem, Cham, & Yefet.<BR> (See 5:28-32;
6:9)<BR> <BR> * Toldot Shem concludes with Terach,
<BR> after which we find toldot Terach,<BR>
& the story of his 3 sons Avram, Nachor, & Haran.<BR>
(See 11:24-26; 11:27)</FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2> Furthermore, the three sons of Noach, like
the three sons of Terach receive either a special blessing or curse:
</FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2> * Avraham, like Shem, is blessed with
the privilege of representing God.</FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2> * Haran's son Lot, like Cham's son
Canaan, is involved in a sin relating to incest. </FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2> * Nachor's offspring Rivka, Rachel
& Leah return to 'dwell within the tent' of the children of Avraham, just as
Yefet is destined to dwell within the 'tent of Shem’. [See 9:24-27 / 'yaft
Elokim le-Yefet ve-yishkon be-ohalei Shem'.]</FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2> Even though the meaning of these parallels
requires further elaboration, for our purposes here - the parallel itself calls
our attention to the significance of 'toldot Terach'.</FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2>TOLDOT TERACH vs. TOLDOT AVRAHAM<BR> In fact,
the phrase 'toldot Terach' appears right where we may have expected to find a
unit beginning with 'toldot Avraham'! To our surprise, even though we
later find units that begin with 'toldot Yitzchak' and 'toldot Yaakov' [and even
'toldot Yishmael' & 'toldot Esav'], we never find a unit that begins with
'toldot Avraham'!<BR> Instead, at the precise spot where we would expect to
find a unit beginning with 'toldot Avraham', we find a unit that begins with
'toldot Terach'. This alone already hints to the fact that there must be
something special about Terach.<BR> This observation also explains why
Sefer Breishit dedicates so much detail to the story of Lot. Since the
phrase'"toldot Terach' forms the header for parshiot Lech Lecha, Vayera and
Chayei Sara, this unit must include not only the story of Avraham, but the story
of the children of Nachor and Haran (Lot), as well. </FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2> Thus, in addition to the life
story of Avraham himself, these 'parshiot' also discuss:<BR>* Lot's decision to
leave Avraham Avinu, preferring the 'good life' in Sdom (13:1-18(<BR>* Avraham's
rescue of Lot from the four kings (14:1-24)<BR>* God's sparing of Lot from
destruction of Sdom (19:1-24)<BR>* The birth of Lot's two sons - Ammon &
Moav (19:30-38)<BR>* The 12 children of Nachor (22:20-24) [8 sons from his
wife and 4 from his pilegesh. (Sounds familiar?)]<BR>* Avraham's marrying
off his son to Nachor's granddaughter</FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2> Hence, Parshat Chayei Sarah forms a most
appropriate conclusion for this unit that began with 'toldot Terach'.
Avraham makes a point of selecting a daughter-in-law specifically from the
family of his brother, Nachor, thus bringing the history of 'toldot Terach' full
circle. As we will show in our shiur, all of Terach's offspring may have
potential for bechira. Therefore, if Yitzchak is to be married, his wife
should be chosen from the family in which this potential lies.<BR>[This may also
explain why Nachor and Avraham themselves married 'within the family' - the
daughters of Haran (see 11:29 and Rashi's identification of Yiska as
Sara).]</FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2>WHY TERACH?<BR> What was so special about
Terach that he 'deserves' his own toldot? It is really hard to know since
the Torah tells us so little about him. <BR> On the one hand, Sefer
Yehoshua introduces Nachor as almost a paradigm for the life of an idolater (see
Yehoshua 24:2). Yet, as the end of Parshat Noach teaches us, Terach was
the first person to recognize the spiritual importance of Eretz Canaan. He
set out to 'make aliya' even before God had commanded Avraham to do so (see
11:31 & Seforno's explanation).<BR> <BR> Even though this
may sound a bit too 'zionistic', considering that this is the only detail we
find in the Torah concerning Terach - one could suggest that Terach's merit lay
simply in his having been the first person to move his family towards Eretz
Canaan.<BR>[In the 'spirit' of 'ma’aseh avot siman la-banim' - Terach could
actually be considered the first 'Zionist' (in a modern day sense). Like
any good Zionist, Terach plans to 'make aliya' and even encourages his family to
do so, but he himself never makes it there.]</FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2> We may suggest, however, a more thematically
significant approach. Terach and his offspring may represent a certain
aspect of the bechira process - wherein there lies a potential to be chosen -
but only if worthy. Terach's initiative in this regard may have granted
the possibility of becoming part of 'chosen family' to any of his offspring who
prove themselves deserving of this distinction. <BR> Avraham Avinu not only
follows his father's lead and continues to Eretz Canaan, but also becomes a
faithful follower of God's will. He then becomes the progenitor of God's
special nation. Nachor, however, stays behind. Lot (Haran's son) had
the opportunity to remain with Avraham, but detaches himself by choosing the
'good life' in Kikar Ha-yarden (see shiur on Parshat Lech Lecha). However,
Nachor's granddaughter, Rivka, and great-granddaughters, Rachel & Leah,
prove themselves worthy of joining the distinctive nation, and work their way
back into the family of Avraham. <BR> In fact, this may
explain the reason for the Torah's minute detail of Rivka's hospitality - in the
story of how she was chosen to become the wife for Yitzchak. </FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2> Even though the bechira process at times may
appear random and indiscriminate, the framework of 'toldot Terach' may reflect
the importance of personal commitment in earning that bechira. These
observations can serve as a 'reminder' that our nation was not chosen simply for
the purpose that we are to receive divine privilege, but rather towards the
purpose that we understand and internalize the eternal responsibility of our
destiny.<BR> </FONT></DIV>
<DIV><FONT face=Arial size=2> shabbat
shalom<BR> menachem</FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2>=========<BR>FOR FURTHER IYUN </FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2>1. See Ramban on 15:18 where he beautifully
reviews each of God's promises to Avraham Avinu in Parshat Lech Lecha, and the
nature of their progression, and most important - how each additional promise
reflected some type of reward to Avraham for his idealistic behavior.
Relate the underlying concept behind this Ramban to the main points of the above
shiur. See also Seforno on 26:5 in relation to God's promise to Yitzchak,
and the need of the Avot to 'prove' that they were worthy of their
bechira.</FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2>2. 'Ten' generations - in our shiur, we noted
that there were ten generations from Adam to Noach, and ten as well from Shem to
Terach. To be more precise, there are really ten from Noach to Avraham (as
Pirkei Avot mentions) and only eight from Shem to Terach, but we used the
'phrase' ten generations to reflect the common pattern of continuous list of a
succession of toldot from one generation to the next beginning with one
statement of 'eileh toldot' and ending with a final statement of 'eileh
toldot'. The parallel remains the same; for the sake of uniformity, we
simply refer to this pattern as 'ten' generations.</FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2>3. TOLDOT AVRAHAM<BR> We saw earlier
that every chosen individual in Sefer Breishit receives his own 'eileh toldot'
except Avraham! If indeed the header toldot reflects this bechira process,
then certainly Avraham himself deserves one. Yet, for some reason, the
Torah includes the story of Avraham's bechira within the category of toldot
Terach. This enigma may suggest something unique about either Avraham's
own bechira or his ability to have children (or both). In other words,
Avraham's lack of toldot [remember: literally, offspring] may relate to his
infertility. He and Sarah have a child only after a long and exasperating
process. <BR> Avraham and Sarah's names must be changed
and a miracle must be performed simply for the child to be born. Even
then, the process has yet to be completed - the child must return to Hashem at
the Akeida. Thus, the lack of any mention of 'toldot Avraham' could
reflect the difficult travails Avraham must endure in order to father and raise
his child. [This may also explain why 'Avraham holid et Yitzchak' is added
to 'eileh toldot Yitzchak'.]<BR> Nonetheless, the question still remains
stronger than the answer.</FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
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