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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
NOACH<BR>
<BR> The Mabul (the Flood) and Migdal Bavel (the Tower
of<BR>Babel) are undoubtedly the two primary stories in this
week's<BR>Parsha. However, each of these two stories is preceded by
a<BR>list of genealogies that appear to be rather
irrelevant.<BR> Furthermore, at the conclusion of
Parshat Noach (see<BR>11:10-25) we find yet another set of genealogies
(that<BR>introduces the story of Avraham Avinu).<BR> In
this week's shiur, we explain how these 'sifrei<BR>toladot' (lists of
genealogies) create a 'framework' for Sefer<BR>Breishit and can help us better
understand how these stories<BR>(i.e the Flood and Migdal Bavel) contribute to
its overall<BR>theme.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> In our
introductory shiur on Sefer Breishit, we discussed<BR>the methodology that we
employ to uncover the primary theme of<BR>each sefer. We begin our shiur
with a quick review of those<BR>basic steps:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>1) To identify the primary topic of each
'parshia'</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>2) To group the titles of these 'parshiot' into
units that<BR> share a more common topic. [Each of these units could
be<BR> considered as 'chapters' of the book .]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>3) To group these 'chapter' divisions into larger
units that<BR> share a common topic or theme [similar to 'sections' of
a<BR> book].</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>4) To suggest an overall theme of the book, by
analyzing the<BR> progression of theme from one section to the
next.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In our shiur, we will show
how the various sets of<BR>"toladot" in Sefer Breishit can help us apply
this<BR>methodology, and can point us in a direction that may help us<BR>uncover
its underlying theme.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>FROM A LIST TO AN
OUTLINE<BR> In the following table, we list all of the
'parshiot' in<BR>the first seventeen chapters of Sefer Breishit,
joining<BR>together only the most obvious groups of parshiot by noting<BR>their
specific and then more general topics.<BR> Study this
list carefully, noting how the specific topics<BR>can easily group into more
general topics:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PSUKIM SPECFIC
TOPIC
GENERAL TOPIC<BR>======
=============
============
<BR>1:1-2:3 7 days of
Creation Creation of nature</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>2:4-3:15 the Gan Eden
story Gan
Eden<BR>3:16 Chava's
punishment Gan
Eden<BR>3:17-21 Man's
punishment Gan
Eden<BR>3:22-24 Expulsion from Gan
Eden Gan Eden</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>4:1-26 Cain's sin and
punishment Outside Gan Eden</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>5:1-31
[Toladot:] Adam->Noach Dor
Ha-mabul<BR>5:32-6:4 Man's
downfall
[pre-Mabul]<BR>6:5-8 reason for Mabul /
Hashem [pre- Mabul]<BR>6:9-12 reason
for Mabul / Elokim [pre-Mabul]<BR>6:13-8:14 Punishment -
the Flood The Mabul<BR>8:15-9:7
Leaving the
Ark
[post-Mabul]<BR>9:8-17 'Brit
ha-keshet'
[post-Mabul]<BR>9:18-29 Cham cursed/Shem
blessed [post-Mabul]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>10:1-32 [Toladot:] sons of
Noach The 70 Nations<BR>11:1-9
Builders of the Tower Migdal Bavel</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>11:10-32 [Toladot:]
Shem->Terach Avraham
Avinu<BR>12:1-9 Avraham's
aliya Avraham
Avinu<BR>12:10-13:18 Lot leaves
Avraham Avraham
Avinu<BR>14:1-24 War of 4 & 5
kings Avraham
Avinu<BR>15:1-21 Covenant bein
ha’btarim Avraham Avinu<BR>Chapter 16 Yishmael's
birth Avraham
Avinu<BR>Chapter 17 Brit mila -
covenant Avraham Avinu<BR>
etc.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> [To verify this, I recommend that you review
this table (and<BR> its conclusions) using a Tanach Koren.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> As you review this chart,
note how the first set of major<BR>topics all relate in one form or other to
God's 'Hashgacha'<BR>[providence], i.e. His intervention in the history of
mankind<BR>as He punishes man (or mankind) for wayward
behavior.<BR> In fact, just about all of the stories in
Chumash (prior<BR>to the arrival of Avraham Avinu) relate in some manner to
the<BR>general topic of 'sin & punishment' ['sachar ve-onesh'].
For<BR>example, after Creation we find the following stories:<BR> * Adam
& Eve sin & hence are expelled from Gan Eden<BR> * Cain is
punished for the murder of Hevel<BR> * Dor ha-mabul is punished for its
corruption<BR> * 'Dor ha-plaga' is 'punished' for building the
Tower<BR> <BR> Afterward, the focus of Sefer Breishit shifts from
stories<BR>of 'sin & punishment' to God's choice of Avraham Avinu -
and<BR>the story of his offspring.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>ENTER - 'TOLADOT'<BR>
However, within this progression of topics, we find a<BR>very interesting
phenomenon. Return to the table (above) and<BR>note how each of these
general topics are first introduced by<BR>a set of toladot [genealogies].
For example:<BR>* The toladot from Adam to Noach (chapter 5) introduce
the<BR> story of the Mabul (chapters 6->9).<BR>* The toladot or Noach's
children (chapter 10) introduces the<BR> story of Migdal Bavel (11:1-9 /
the Tower of Babel).<BR>* The toladot from Shem to Terach (chapter 11) introduce
the<BR> story of Avraham Avinu (chapters 12-...)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In fact, as surprising as
it may sound, even the story of<BR>Gan Eden (chapters 2-3) is first introduced
by toladot!<BR> "These are the "toladot" of the heavens
& earth..."<BR> [See 2:4! / note the various English
translations.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Furthermore, later on in
Sefer Breishit, we continue to<BR>find toladot. Note how we later find:
toladot of Yishmael<BR>(see 25:12); toladot of Yitzchak (see 25:19); toladot of
Esav<BR>(see 36:1); & toladot of Yaakov (see 37:2).<BR> The following
table summarizes this pattern, and illustrates<BR>how [some sort of] "toladot"
introduces each of the main<BR>topics in Sefer Breishit. As you review
this table note how<BR>the first several topics all relate to 'chet ve-onesh',
i.e.<BR>God's punishment of man (or mankind) for his sins, while
the<BR>remaining topics relate to the story of our forefathers -
the<BR>Avot!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>CHAPTER TOPIC<BR>=======
=======</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>2 Toldot shamayim
va-aretz<BR>2->4 -> Man in (and out of) Gan
Eden<BR> <BR>5
Toldot Adam to Noach<BR>6->9 -> ha-Mabul - The story of
the Flood<BR> <BR>10
Toldot Bnei Noach -<BR> Shem, Cham
& Yefet<BR>11:1-9 -> Migdal Bavel - The Tower of
Babel<BR>
<BR>11 Toldot Shem until Terach<BR>12->25
-> God's choice of Avraham
Avinu<BR> <BR>25-35 Toldot
Yitzchak <BR> - story of Yaakov &
Esav<BR>
<BR>36 Toldot Esav -
<BR> - story of Esav's
children<BR> <BR>37-50 Toldot
Yaakov - <BR> - story of Yosef & his brothers</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Although this pattern is
rarely noticed, these sifrei<BR>toladot actually create a framework for the
entire book of<BR>Breishit!<BR> In this manner, the
toladot introduce each and every<BR>story in Sefer Breishit. To explain
why, we must first take a<BR>minute to explain what the word toladot
means:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHAT IS A TOLADA?<BR> The
word toladot stems from the Hebrew word 'vlad', a<BR>child or offspring.
Therefore, 'eileh toldot' should be<BR>translated 'these are the children
of...'.<BR> For example: 'eileh toldot Adam' (5:1) means
- 'these are<BR>the children of Adam' - and thus introduces the story
of<BR>Adam's children, i.e. Shet, Enosh, Keinan, etc. Similarly,<BR>'eileh
toldot Noach' introduces the story of Noach's children<BR>- Shem, Cham, and
Yefet. [See Rashbam on Breishit 37:2 for a<BR>more complete
explanation.]<BR> Some of these toldot in Sefer Breishit
are very short; as<BR>they simply state that the person lived, married, had
children<BR>and died (e.g. the generations from Adam to Noach).
Other<BR>toldot are very detailed, e.g. those of Noach, Terach,<BR>Yitzchak, and
Yaakov. Nonetheless, every story in Sefer<BR>Breishit could be understood
as a detail in the progression of<BR>these "toladot".</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This explanation raises a
question concerning the first<BR>instance where we find toldot - i.e. toldot
shamayim va-aretz<BR>(see 2:4). How do the heavens and earth have
'children'?!<BR> [Note how various English translations attempt to solve
this<BR> problem when they translate this pasuk!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The answer to this
question may be quite meaningful.<BR>Recall that the first chapter of Breishit
explains how God<BR>created shamayim va-aretz (heavens and earth) from
'nothing'<BR>(ex nihilo). Then, immediately afterward in the next
chapter,<BR>we encounter the first use of toldot:<BR>
"Eileh toldot ha-shamayim ve-ha'aretz
be-hibar'am..."<BR>
(2:4).<BR> So what does Chumash refer to as the toladot
of shamayim<BR>va-aretz, i.e what are the children of heaven and
earth?<BR> If we follow the progressive pattern of Sefer Breishit
(as<BR>illustrated by the above table) then 'toldot shamayim va-<BR>aretz' must
refer to man himself [i.e. Adam ha-rishon], for it<BR>is the story of his
creation that immediately follows this<BR>introductory pasuk!<BR>
<BR> In other words, Adam ha'Rishon is considered the 'offspring'<BR>of
shamayim va-aretz. This interpretation could help explain<BR>the
significance of the pasuk that describes how God created<BR>man in perek bet
(the first topic of this unit):<BR> "And Hashem Elokim formed man from the
dust of the earth and<BR> blew into his nostrils nishmat chayim - the
breath of life"<BR> (see 2:7). This second ingredient may reflect
the aspect of<BR> man which comes from (or at least returns to)
heaven.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In contrast to the story
of Creation in perek aleph,<BR>which features a clear division between shamayim
[note the<BR>purpose of the 'rakiya' in 1:6], the special manner of
God's<BR>creation of man in perek bet may reflect his unique ability
to<BR>connect between heaven and earth.<BR> [See Rashi on 2:5, where he
explains that God created man so<BR> that he could pray for rain - in
order for vegetation to<BR> grow. See also last week's shiur on
Parshat Breishit.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Similarly, the next set of
toladot - from Adam to Noach<BR>(see chapter 5) lead immediately into the story
of the Flood.<BR>Note how 9:28-29 - the psukim that conclude the Noach
story,<BR>are clearly part of the same literary unit that began with
the<BR>toladot in chapter 5 (i.e. they follow the same 'template').<BR>
This pattern of "toladot" that introduce stories continues<BR>all the way until
the very end of Sefer Breishit. Therefore,<BR>we conclude that these
sifrei toladot do more than 'keep the<BR>sefer together'; they also help develop
the theme of Sefer<BR>Breishit.<BR> We will now show how
these toladot create not only a<BR>framework for Sefer Breishit; they can also
help us identify<BR>its two distinct sections that create its primary
theme.<BR>Let's explain:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE TWO SECTIONS OF SEFER
BREISHIT<BR> Despite this successive nature of the
toladot in Sefer<BR>Breishit, they clearly divide into two distinct
sections.<BR> 1) God's creation of mankind (chapters
1-11)<BR> w/ stories
relating to 'sachar ve-onesh'<BR> 2) The story of the
avot (chapters 12->50)<BR> God's choice of Avraham's
offspring to become His nation.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even though the majority
of Sefer Breishit focuses on the<BR>family of Avraham Avinu (Section Two), in
the first eleven<BR>chapters (Section One), the Torah's focus is on mankind as
a<BR>whole.<BR> For example. even when Section One includes special
details<BR>about Noach, it is not because he is designated to become
a<BR>special nation - rather, it is because through Noach that<BR>mankind will
be preserved. After the flood, the Torah tells<BR>us how Noach's offspring
evolve into nations, and their<BR>dispersing (see chapter 10). Even though
we find that Noach<BR>blesses Shem and Yefet (see 9:25-27), the concept of a
special<BR>nation with a special covenant does not begin until the story<BR>of
Avraham Avinu.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In contrast, Section Two
(chapters 11-50) focuses on the<BR>story of Am Yisrael - God's special
nation. In this section,<BR>Sefer Breishit is no longer universalistic,
rather it becomes<BR>particularistic.<BR> Therefore, this section begins
with toldot Shem till Terach<BR>(see 11:10-24) that introduce the story of
Avraham Avinu, whom<BR>God chooses in chapter 12 to become the forefather of
His<BR>special nation. The remainder of Sefer Breishit explains<BR>which
of Avraham's offspring are chosen [= 'bechira'], e.g<BR>Yitzchak and Yaakov],
and which are rejected [= 'dechiya'],<BR>e.g Yishmael and
Esav].<BR> This explains why Sefer Breishit concludes
precisely when<BR>this complicated bechira process reaches its completion -
i.e.<BR>when all twelve sons of Yaakov have been chosen, and none of<BR>his
offspring will ever again be rejected.<BR> [This may also explain the
significance of Yaakov's name<BR> change to Yisrael [see TSC shiur on
Parshat Vayishlach.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Our final table summarizes
how the toladot help define<BR>these two sections of Sefer
Breishit:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> I. UNIVERSALISTIC (chapters 1->11) -
Creation of mankind</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>PEREK
TOLDOT
the STORY OF...<BR>=====
======
===========<BR>1-4 'shamayim
va-aretz' Man in (and out of) Gan
Eden<BR>5-9 from Adam to
Noach 'dor ha-mabul' - the
Flood<BR>10-11 bnei Noach to 70 nations 'dor
ha-plaga' - Migdal Bavel</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> II. PARTICULARISTIC (11->50) - God's
choice of Am Yisrael</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial
size=2>PEREK
TOLDOT the STORY
OF...<BR>=====
======
===========<BR>11 Shem to Terach
leads up to Avraham Avinu<BR>11-25
Terach God's choice of
Avraham & Yitzchak<BR>25
Yishmael *his 'rejection'
(dechiya)<BR>25-35
Yitzchak Yaakov and Esav (their
rivalry)<BR>36
Esav
* his 'rejection'<BR>37-50
Yaakov The 12 tribes/
Yosef and his
brothers<BR>
70 'nefesh' go down to Egypt</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> However, if our original
assumption that each sefer in<BR>Chumash carries a unique prophetic theme is
correct, then<BR>there should be a thematic reason for the progression
of<BR>events from Section One to Section Two. Therefore, to<BR>identify
the overall theme of Sefer Breishit, one must take<BR>into consideration how
these two sections relate to one<BR>another.<BR> To help uncover that
theme, we must take a closer look at<BR>the structure created by these
toladot.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>SHEM & SHEM HASHEM<BR>
Note once again from the above table how each general<BR>topic in the first
section of Sefer Breishit was first<BR>introduced by a set of toladot. In
a similar manner, each of<BR>these units concludes with an event which in some
way relates<BR>to the concept of 'shem Hashem'. Let's explain
how.<BR> Our first unit, the story of Adam ha-rishon,
concludes at<BR>the end of chapter four with a very intriguing pasuk:<BR>
"And also Shet gave birth to a son and called him Enosh,<BR> then he
'began' to call out in the Name of God ['az huchal<BR> likro be-shem
Hashem'] (see 4:26).<BR> [Most commentators explain that
'huchal' implies that man<BR> began to 'defile' God's Name
(shoresh 'chillul'), i.e.<BR> they didn't call in His Name
properly - see also Rambam<BR> Hilchot Avoda Zara
I:1]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> No matter how we explain
the word huchal in this pasuk,<BR>all the commentators agree that God's
intention was for man to<BR>'call out in His Name'. Note, however, how
this pasuk<BR>concludes the section that began in 2:4 with the story of
Gan<BR>Eden. Even though man was banished from Gan Eden and Cain
was<BR>punished for murder, God still has expectations from mankind -<BR>man is
expected to search for God, to 'call out in His
Name'.<BR> Despite this high expectation, the next unit
of toladot,<BR>which leads into the story of the Mabul, shows that
man's<BR>behavior fell far short of God's hopes. God became so
enraged<BR>that He decides to destroy His creation and start over again<BR>with
Noach. This unit which begins in 5:1 concludes in<BR>chapter 9 with a
special set of mitzvot for Bnei Noach (9:1-<BR>7), a covenant ('brit ha-keshet'
(9:8-17), and ends with the<BR>story of Noach becoming drunk (9:18-29).
However, even in<BR>this final story (of this unit) we find once again a
reference<BR>to "shem Hashem":<BR> After cursing Canaan
for his actions, Noach then blesses<BR>his son Shem:<BR>
"Blessed be God, the Lord of Shem..." (see 9:26-27).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Now it is not by chance
that Noach named his son - Shem.<BR>Most likely, Noach's decision to name his
son Shem was rooted<BR>in his hope that his son would fulfill God's expectation
that<BR>man would learn to call out "be-shem Hashem", as explained
in<BR>4:26!<BR> [It is not by chance that Chazal consider Shem the
founder<BR> of the first Yeshiva, the house of learning where
Avraham,<BR> Yitzchak, and Yaakov studied, i.e. 'Yeshivat Shem
ve-Ever'.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Noach blesses Shem in the
hope that he and his<BR>descendants will indeed fulfill this goal.
However, once<BR>again, we find that the next generation fails. In chapter
10,<BR>again we find a unit that begins with toladot - this time
the<BR>development of the seventy nations from the children of Shem,<BR>Cham,
and Yefet - and again, just like the two units that<BR>preceded it, this unit
also concludes with a story where the<BR>word "shem" emerges as thematically
significant, i.e. the<BR>story of Migdal Bavel. As we will now
explain, in this<BR>story, once again mankind is not looking for God; rather
they<BR>are interested solely in making a 'name ['shem']
for<BR>themselves!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>MIGDAL BAVEL<BR> When
reading the first four psukim of the story of Migdal<BR>Bavel, it is hard to
pinpoint one specific sin: [Note,<BR>however, the significant usage of the first
person plural.]<BR> "Everyone on earth had the same language and the same
words.<BR> And as they traveled from the east, they came upon a
valley<BR> in the land of Shin'ar and settled there. They said to
one<BR> another: Come, let us make bricks and burn them hard...
And<BR> they said, Come let us build us a city and a tower with
its<BR> top in the sky, and we will make a name for ourselves -<BR>
v'naaseh lanu shem - lest we shall be scattered all over the<BR> world.
Then God came down to see...." (see 11:1-7).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> From a cursory reading, it
is not clear exactly what was<BR>so terrible about this generation. After
all, is not<BR>achieving 'achdut' [unity] a positive goal? Likewise, the
use<BR>of human ingenuity to initiate an industrial revolution,<BR>developing
man-made building materials, i.e bricks from clay<BR>etc., seems to be a
positive advancement of society.<BR>Furthermore, there appears to be nothing
wrong with simply<BR>building a city and a tower. Why was God so angered
that He<BR>decided to stop this construction and disperse
mankind?<BR> Chazal focus their criticism of this
generation on their<BR>antagonistic attitude towards God (see Rashi 11:1).
One key<BR>phrase in the Torah's explanation of the purpose for the
tower<BR>reflects the egocentric nature of this generation:<BR>
"ve-na'aseh lanu shem" [we shall make a name for ourselves]<BR>
(11:4) [see Sanhedrin 109a].</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Instead of devoting
themselves to the name of God, this<BR>generation devotes all of their efforts
for the sake of an<BR>unholy end. Their society and culture focused solely
on man's<BR>dominion and strength, while totally neglecting any
divine<BR>purpose for their existence. [See Ramban on
11:4!]<BR> Although this generation's moral behavior was
probably<BR>much better than that of the generation of the Flood,
God<BR>remained disappointed, for they established an anthropocentric<BR>society
(i.e. man in the center) instead of a theocentric one<BR>(i.e. God in the
center). Their primary aim was to make a<BR>'name for themselves', but not
for God.<BR> As God's hope that this new generation would 'koreh
be-shem<BR>Hashem' - to call out in His Name - never materialized -
He<BR>instigates their dispersion. God must take action to assure<BR>that
this misdirected unity will not achieve its stated goal<BR>(see 11:5-7).
Therefore, God causes the 'mixing of languages'<BR>- so that each nation will
follow its own direction, unable to<BR>unify - until they will find a common
goal worthy of that<BR>unity.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>AVRAHAM IS CHOSEN FOR A
PURPOSE<BR> Our analysis thus far can help us identify
the thematic<BR>significance this Migdal Bavel incident within the
progression<BR>of events in Sefer Breishit - for the very next story is
God's<BR>choice of Avraham Avinu to become His special nation!<BR> In a
manner similar to the earlier stories in Chumash, the<BR>story of God choosing
Avraham Avinu is first introduced, and<BR>not by chance, by tracing his
genealogy back ten generations -<BR>so that it will begin with Shem - the son of
Noach! The<BR>thematic connection to "shem" becomes
obvious.<BR> From this perspective, the story of Migdal
Bavel should<BR>not be viewed as just another event that took place - so
that<BR>we know how and when the development of language began.<BR>Rather, this
story 'sets the stage' for God's choice of<BR>Avraham Avinu, for it will become
the destiny of Avraham, the<BR>primary descendent of toldot Shem, to bring God's
Name back<BR>into the history of civilization; to 'fix' the error
of<BR>civilization at Migdal Bavel!<BR> Therefore, it
should come as no surprise to us that upon<BR>his arrival in Eretz Canaan, the
Torah informs us of how<BR>Avraham Avinu ascends to Bet-El and builds a
mizbeiach where<BR>he 'calls out in God's Name':<BR> "And Avraham came to
the Land, to Shechem... and God spoke<BR> to him saying: 'To your
offspring I have given this Land'...<BR> and Avraham traveled from there
towards the mountain range<BR> to the east of Bet-el... and he built there
an altar - and<BR> CALLED OUT IN THE NAME OF
GOD"<BR> [See 12:8 (and Ramban), compare
4:26).<BR> <BR>
Similarly, it should not surprise us that when the<BR>prophet Isaiah describes
the 'messianic age' (see Isaiah 2:1-<BR>5) - he speaks of unity of
mankind:<BR> - when all nations will gather together once again, but
this<BR> time to climb the mountain of God (not a valley)<BR> -
arriving at the city of Jerusalem - to its special tower -<BR> i.e. the
Bet ha-Mikdash - 'the place that God has chosen for<BR> His Name to dwell
there' [see Devarim 12:5-12]<BR> - thus rectifying the events that took
place at Migdal<BR>Bavel.<BR> <BR> And when the prophet Tzefania
describes ultimate redemption,<BR>we find once again an allusion to Migdal
Bavel:<BR> 'ki az ehpoch el amim safa brura, likro chulam
be-shem<BR> Hashem le-ovdo shchem echad'. (see 3:9)<BR>
<BR> In our shiur on Parshat Lech Lecha we will continue
this<BR>discussion, as we will discuss in greater detail the purpose<BR>for
God's choice of Avraham Avinu. Till
then,<BR>
shabbat
shalom<BR>
menachem</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>=============================<BR>FOR FURTHER
IYUN<BR>A. In light of our discussion, we can better appreciate
a<BR>puzzling statement made by Ben Azai:<BR> "Zeh sefer
toldot ha-adam...<BR> It is taught - R. Akiva says,
've-ahavta le-rei'acha<BR>kamocha' - love your neighbor as yourself - klal gadol
ba-<BR>Torah - This is a great principle of the
Torah.<BR> Ben Azai says, 'zeh sefer toldot ha-adam'
(5:1) - klal<BR>gadol mi-zeh - is an even greater
principle.<BR>
(Yerushalmi Nedarim 9:4).<BR> How could one suggest that
the very technical list of the<BR>genealogies from Adam to Noach found in
Breishit 5:1-32<BR>constitutes even a principle, let alone one more
important<BR>than the famous dictum that one should love his neighbor
as<BR>himself!? One could suggest that Ben Azai's
statement is<BR>not referring specifically to the genealogies, but rather
to<BR>the overall structure of Sefer Breishit as formed by the<BR>toladot, and
thus its theme. Although it is very important to<BR>'love thy neighbor',
the theme of Sefer Breishit - that Am<BR>Yisrael must lead all mankind to a
theocentric existence - is<BR>an even greater tenet of our faith.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>B. What other parallels (or contrasting
parallels) can you<BR>find between Yeshayahu 2:1-6 and the story of Migdal
Bavel?<BR>[Be sure to relate to 'bik'a' and 'har' as well!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>C. See Tzfania 3:8-9 and its context,
especially 'ki az<BR>ehpoch el amim safa brura, likro chulam be-shem Hashem
le-ovdo<BR>shchem echad'. How does this relate to our explanation
of<BR>Migdal Bavel!?<BR> Now, see Seforno in his
introduction to Sefer Breishit.<BR>Note how he explains the progression of
events from the Mabul<BR>until God's choice of Avraham Avinu! Does it
become clear how<BR>the Seforno understood this pasuk in
Tzfania!!<BR> [Be sure to find where he 'quotes'
it.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>D. Am Yisrael is later commanded in Sefer
Dvarim to establish<BR>the mikdash 'ba-makom asher yivchar Hashem leshachein
shmo<BR>sham'! (Dvarim 12:5,11). Relate this to the
above.<BR> See also Shmuel II 7:22-27 and Melachim I
8:42-44).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>E. The suggested thematic connection between
Migdal Bavel and<BR>the bechira of Avraham Avinu is supported by the Midrash
that<BR>states that Avraham was 48 years old when he recognized God<BR>for the
first time. Avraham Avinu reached age 48 on the same<BR>year that Peleg
died (see Rashi on 10:25), which according to<BR>Chazal corresponds to the
precise year of Migdal Bavel - 1996<BR>to briyat ha-olam. Recall that
Avraham was born in year 1948!</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>F. In case you 'can't wait' until next week,
some preparation<BR>for next week's shiur on Avraham Avinu & shem
Hashem.<BR> Note that when Avraham Avinu first arrives
in Eretz<BR>Yisrael, he builds a mizbeiach at Bet-El and calls out
be-shem<BR>Hashem (12:8). After his sojourn in Egypt due to the
famine,<BR>Avraham returns to this mizbeiach at Bet-El and once again<BR>calls
out be-shem Hashem! (13:4 / see also 21:33).<BR> After
reading this entire section (12:1-13:4) carefully,<BR>try to explain why Bet-El
is the focal point of Avraham's<BR>aliya.<BR></FONT></DIV></BODY></HTML>