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<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>*************************************************************************</span></font></p>
<p class=MsoNormal align=center style='text-align:center'><b><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold'>THE <st1:place
w:st="on"><st1:PlaceName w:st="on">TANACH</st1:PlaceName> <st1:PlaceName w:st="on">STUDY</st1:PlaceName>
<st1:PlaceType w:st="on">CENTER</st1:PlaceType></st1:place>
mail.tanach.org<o:p></o:p></span></font></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><i><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold;font-style:italic'>In
Memory of Rabbi Abraham Leibtag<o:p></o:p></span></font></i></b></p>
<p class=MsoNormal align=center style='text-align:center'><b><font size=2
face=Arial><span style='font-size:10.0pt;font-weight:bold'>Shiurim in Chumash
& Navi by Menachem Leibtag<o:p></o:p></span></font></b></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>*************************************************************************<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<h1 align=left style='margin-left:19.85pt;text-align:left;text-indent:19.85pt'><b><i><font
size=2 face=Arial><span style='font-size:10.0pt'>PARSHAT LECH L'CHA</span></font></i></b></h1>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Almost
'out of the blue', at the beginning of Parshat Lech L'cha, God appears unto
Avraham, commanding him to travel to the 'promised land', while blessing him
that he will become a great nation. However, contrary to what we would expect, the
Torah never tells us WHY he was chosen; nor does it tell us why HE was chosen!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
contrast to Parshat Noach, where the Torah informs us at the outset both why
NOACH was chosen [i.e."for he was a righteous man..."(see 6:9)]; as
well as WHY he was chosen [i.e. for the purpose of re-creation (see 6:5-8); in
Parshat Lech L'cha, the Torah never informs us concerning WHY God chose Avraham
Avinu. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Did
Avraham Avinu simply win a 'Divine lottery'?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
this week's shiur, we discuss the Torah's presentation of God's choice of
Avraham Avinu, in an attempt to understand the literary method that the Torah
employs to explain why Avraham was chosen, and its thematic significance.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>INTRODUCTION <o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Our
series of shiurim on Chumash is based on the assumption that each book of the
Bible carries a unique theme; and to identify that theme, one must study the
progression of its primary topics.</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>In our shiur on Parshat Noach, we discussed the
progression of topics in the first eleven chapters of Sefer Breishit, showing how
each successive story discussed a story relating to 'sin & punishment' (i.e.
God's disappointment with the behavior of each successive generation, and how
He punished them).</span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>This included the story of man's sin in Gan Eden, Cain's
murder of Hevel, the corruption of the generation of the Flood, and finally the
building of the <st1:place w:st="on"><st1:PlaceType w:st="on">Tower</st1:PlaceType>
of <st1:PlaceName w:st="on">Bavel</st1:PlaceName></st1:place>. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>That pattern of stories relating to 'sin & punishment'
abruptly changes at the beginning of Parshat Lech Lcha, as the focus of Sefer
Breishit now changes to God's choice of Avraham Avinu to become the forefather
of His special nation. This change of focus in Sefer Breishit from 'universalistic'
to 'particularistic' must relate in some manner to the reason for God's need
for choosing a special nation. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> As
the MIGDAL BAVEL incident (see 11:1-9) was the last story recorded in Sefer
Breishit prior to God's choice of Avraham Avinu, and hence forms the segue
between these two sections - our shiur begins with a careful study of that
narrative in search of a thematic connection (and/or a textual parallel) between
this story and God's choice of Avraham Avinu.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>THE SIN OF "DOR HA'PLAGAH"<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
our introduction, we assumed that the building of the Tower constituted a
sin. However, at first glance, that assumption is not so clear, for it is
difficult to find a specific sin the Torah's description of their
actions. In contrast to the Torah's introduction of the generation of the
Flood, which explicitly brands the population as wicked and corrupt
(6:5,10-13), the opening psukim of the Migdal Bavel narrative leave hardly a
clue to any specific sin: </span></font></p>
<p class=MsoNormal style='margin-left:19.85pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"Everyone on earth had the same language and the
same words. And as they traveled from the east, they came upon a valley
in the <st1:place w:st="on"><st1:PlaceType w:st="on">land</st1:PlaceType> of <st1:PlaceName
w:st="on">Shinar</st1:PlaceName></st1:place> and settled there. They said to
one another: Come, LET US make bricks and burn them hard. Brick became
their stone, and bitumen their mortar. And they said, Come LET US build
US a city and a tower with its top in the sky, AND WE WILL MAKE A NAME FOR
OURSELVES, lest WE shall be scattered all over the world." (11:1‑4)</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Not
only don't we find a transgression, one may even be tempted to applaud their
accomplishments. After all:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>
* Is not achieving unity a positive goal? (11:1)</span></font></p>
<p class=MsoNormal style='margin-left:19.5pt;text-indent:-19.5pt'><font size=1
face=Arial><span style='font-size:8.5pt'> * Does
not the use of human ingenuity to develop man‑made building materials,
such as bricks to replace stone, indicate the positive advancement of society?
(11:3)</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> [The
very first 'industrial revolution'!]</span></font></p>
<p class=MsoNormal style='margin-left:19.85pt;text-indent:-15.35pt'><font
size=1 face=Arial><span style='font-size:8.5pt'>* What
could possibly be wrong with building a city or tower? Is urbanization a crime?
(11:4)</span></font></p>
<p class=MsoNormal style='margin-left:17.0pt;text-indent:-14.75pt'><font
size=1 face=Arial><span style='font-size:8.5pt'>* Is
there anything wrong about traveling towards the east or setting up a city
within a valley? (see 11:2)</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Nevertheless,
God punishes them by mixing their languages, causing them to abandon their
joint project (11:5-7). </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>So what did they do that angered God?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Chazal
focus their criticism of this generation on their antagonistic attitude towards
God (see Rashi 11:1). However, the final and critical phrase in the
Torah's description of their deeds points to an additional reason:</span></font></p>
<p class=MsoNormal style='margin-left:19.85pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"v'naase LANU SHEM - WE shall make a NAME for
OURSELVES" (see 11:4 / See also Sanhedrin 109a]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
use of the first person plural - not only in this pasuk, but also in the ALL of
the first four psukim (11:1-4) - reflects the egocentric nature and attitude of
this generation. [Note also the repeated use of the Hebrew word
"hava" (let US).]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Rather
than devoting their endeavors to the glorification of the NAME OF GOD, this
generation excludes God from their goals and aspirations, emphasizing instead
man's dominion and prowess.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Although
this generation is undoubtedly more refined and cultured than the corrupt,
depraved generation of the Flood, they unite for the unholy purpose of
venerating the 'name of man', rather than that of the Almighty. </span></font></p>
<p class=MsoNormal style='text-indent:17.0pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>Apparently, God had higher expectations for mankind,
hoping they would harness their God-given talents and potential towards loftier
pursuits. Instead, they established an anthropocentric society, devoting
their energies towards MAKING A NAME for THEMSELVES.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> God
could not allow this project to continue. But in contrast to the corrupt
generation of the Flood, the builders of the Tower did not deserve destruction,
rather they required 're-direction'. Towards this goal, God will now
choose Avraham Avinu to establish a nation whose purpose will be to REDIRECT
mankind - to channel those very same qualities of unity and creativity
towards a more altruistic end. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
aftermath of the <st1:place w:st="on"><st1:PlaceType w:st="on">Tower</st1:PlaceType>
of <st1:PlaceName w:st="on">Bavel</st1:PlaceName></st1:place> incident
provides the thematic setting for God's startling challenge to Avraham Avinu: </span></font></p>
<p class=MsoNormal style='margin-left:19.85pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"And I will make you a GREAT NATION.... and
through you ALL the families of the earth will be blessed." (12:1-3)</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Avraham
Avinu is CHOSEN FOR A PURPOSE: to direct mankind back in the proper
direction. Towards this goal, He is also promised a special land, not as
a REWARD, but rather as a VEHICLE to fulfill that purpose. God sets aside a
special location, and then designates a special nation to represent Him, and to
become a model nation that will inspire nations and spark their spiritual
development. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Even
though Avraham at this point is only an individual, God promises him that he is
destined to become the forefather of this nation - whose development will involve
a complex process, which will take some four hundred years (see 15:13-20).]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> To
become this nation, Avraham's offspring must multiply (ZERA) and then establish
their nation in a special land (ARETZ). These two prerequisites not only appear
in God's opening statement to Avraham upon his arrival in Eretz Canaan (see 12:7),
but they are also repeated each time God speaks to the AVOT in regard to their
future (see 13:14-15, 15:18, 17:8, 26:3, 28:13, 35:12, etc.).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
seeds of this nation are 'planted' in Sefer Breishit, as detailed by the story
of the Avot.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>BET-EL & SHEM HASHEM<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Although
this goal can only be fully attained once this nation is established, it is
significant that Avraham's own life will now foreshadow that ultimate goal. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> For
example, if we trace Avraham's first journey through Eretz Canaan as described
in the Torah, we find that the site of Bet-El earns a unique place within
Avraham's itinerary. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> After
he arrives in <st1:place w:st="on">Canaan</st1:place> and builds a MIZBAYACH in
Shchem, Avraham continues to Bet‑El, the climax of his
"aliyah":</span></font></p>
<p class=MsoNormal style='margin-left:19.85pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"From there he moved up the mountain range to
BET-EL... and he built a MIZBAYACH there and called out b'SHEM HaSHEM - in
God's NAME! (12:8).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Then,
in the next chapter, Avraham returns to Eretz Canaan after his stay in <st1:place
w:st="on"><st1:country-region w:st="on">Egypt</st1:country-region></st1:place>
and comes specifically to this very same MIZBAYACH in Bet‑El. There, he
once again calls out b'SHEM HaSHEM (13:1-4)!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Wherein
lies the significance of Avraham's MIZBAYACH in Bet-El and his calling out in
God's Name?</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Avraham's
calling out in God's NAME in Bet-El signifies a contrasting parallel to the
Migdal Bavel fiasco. There, mankind's focus on their own prominence is
reflected in their statement of: "v'naaseh LANU SHEM." Now Avraham
must correct that cardinal mistake; he calls out in GOD'S NAME - "va'yikra
b'SHEM HASHEM"! It is for this very purpose that Avraham was chosen.
</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Ramban
expresses this understanding in his commentary to this pasuk (12:8):</span></font></p>
<p class=MsoNormal style='margin-left:19.85pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"... and Avraham would call out there in front of
the Mizbayach and make known God's existence to all mankind..." (see
Rabman on Breishit 12:8)</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>A 'STRATEGIC' LOCATION</span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> This
thematic background may help us understand why God chose specifically the <st1:place
w:st="on"><st1:PlaceType w:st="on">land</st1:PlaceType> of <st1:PlaceName
w:st="on">Israel</st1:PlaceName></st1:place> to become the 'homeland' of this
nation. Recall (from your study of world history) how <st1:country-region
w:st="on">Egypt</st1:country-region> and <st1:place w:st="on">Mesopotamia</st1:place>
emerged as the two great cradles of ancient civilization. One could
suggest that the <st1:place w:st="on"><st1:country-region w:st="on"><st1:PlaceType
w:st="on"><st1:country-region w:st="on">land</st1:country-region></st1:PlaceType>
of <st1:PlaceName w:st="on"><st1:country-region w:st="on">Israel</st1:country-region></st1:PlaceName></st1:country-region></st1:place>,
located in between these two centers of civilization (and along the main
highway that connects them), provides a 'strategic' location for the
accomplishment of their national goal.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> This
idea may be reflected in events that transpire in chapter 12. Note how Avraham
is first commanded to leave his own homeland in <st1:place w:st="on"><st1:country-region
w:st="on"><b><span style='font-weight:bold'>Mesopotamia</span></b></st1:country-region></st1:place>
and travel to Eretz Canaan (see 12:1). At the highlight of that
"aliyah", he builds his "mizbayach" in Bet-el and 'calls
out in God's Name' (12:7-8). Then, the next story in Chumash informs us
how he traveled to <st1:place w:st="on"><st1:country-region w:st="on"><b><span
style='font-weight:bold'>Egypt</span></b></st1:country-region></st1:place>
and encounters an incident of corruption (see 12:10-20). Upon his return from
that center of civilization, once again Avraham goes to Bet-el and builds a
mizbayach and calls out in His Name (see 13:1-4). Finally, note as well how
Avraham calls out, once again, in God's Name - after he establishes a covenant
of mutual trust with Avimelech (see 21:33). [See also Ramban on 12:8 in its entirety
(and the TSC shiur on Parshat Va'yetze).]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>A BIBLICAL THEME<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> This
concept, that Am Yisrael is chosen to bring God's Name to mankind, emerges as a
central theme not only in Sefer Breishit, but throughout Tanach, as well. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
Sefer Devarim, Bnei Yisrael are commanded to establish a national religious
center "ba'makom asher yivchar Hashem l'shakeyn SHMO sham" - in the
place which God will choose for His NAME to dwell therein (Devarim
12:5,11). As we explained in our shiurim on Sefer Devarim, this phrase,
repeated numerous times in the sefer, describes the BET HA'MIKDASH - which is
to become the institution through which God's prominence will be recognized by
all mankind. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Some
four hundred years later, when the MIKDASH is finally built, this same theme is
reflected in Shlomo's prayer at its dedication ceremony:</span></font></p>
<p class=MsoNormal style='margin-left:19.85pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"If a foreigner comes from a distant land for the
SAKE OF YOUR NAME, for they shall hear about YOUR GREAT NAME... when he comes
to pray at this House... grant him what he asks. Thus ALL THE PEOPLES OF THE
EARTH will KNOW YOUR NAME and revere You, as do Bnei Yisrael, and they will
recognize that YOUR NAME is attached to this House which I have
built." (Melachim I 8:43 /see also Shmuel II 7:22‑27)</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>
In fact, Malkat Sheva [the Queen of Sheeba],
reaches this very conclusion upon her visit to the Bet Ha'Mikdash, as described
in Melachim 10:1-9!</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>IN MESSIANIC TIMES<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
famous messianic prophecy of Yeshayahu (chapter 2) not only reflects this same
theme, but also creates an intriguing parallel to the Migdal Bavel narrative:</span></font></p>
<p class=MsoNormal style='margin-left:19.85pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"In the days to come, the <st1:PlaceType w:st="on"><st1:country-region
w:st="on">MOUNTAIN</st1:country-region></st1:PlaceType> of <st1:PlaceName
w:st="on"><st1:country-region w:st="on">BET HA'SHEM</st1:country-region></st1:PlaceName>
(the <st1:place w:st="on"><st1:country-region w:st="on"><st1:PlaceType w:st="on"><st1:country-region
w:st="on">Temple</st1:country-region></st1:PlaceType> <st1:PlaceName w:st="on"><st1:country-region
w:st="on">Mount</st1:country-region></st1:PlaceName></st1:country-region></st1:place>)
will stand high above the mountains... and ALL THE NATIONS shall gaze on it
with joy. Then MANY PEOPLES shall go and say: Come let us go up to the House of
God, that He may instruct us in His ways and we may walk in His paths - for
TORAH shall come forth from Tzion, and the word of God from Yerushalayim...
" (2:1-4)</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Note
the contrasting parallel between this 'hope' and the events at Migdal
Bavel. In both events all mankind unites for a joint purpose. However, in
Yeshayahu they gather to a MOUNTAIN top (man looking up) rather than in a
VALLEY (man looking down); and to the CITY of <st1:City w:st="on"><st1:place
w:st="on"><st1:country-region w:st="on">Yerushalayim</st1:country-region></st1:place></st1:City>
and its TOWER - the Bet HaMikdash, rather than their own city and tower.
Mankind has now united to hear the word of God, as transmitted and taught by
His people.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
diametric opposition to Migdal Bavel, the Mikdash becomes the symbol of the
goals of a theocentric society - the ultimate goal of mankind.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> The
following table reviews this contrasting parallel:</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>MIGDAL BAVEL BET
HA'MIKDASH<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>------------ --------------</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>Unity
for man Unity
for God</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>Valley Mountain</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>a city the
city of <st1:City w:st="on"><st1:place w:st="on"><st1:country-region w:st="on">Jerusalem</st1:country-region></st1:place></st1:City></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>a
tower the
<st1:City w:st="on"><st1:place w:st="on"><st1:country-region w:st="on">Temple</st1:country-region></st1:place></st1:City></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>Man's
prominence God's prominence ("shem Hashem")</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Another
parallel to the Migdal Bavel narrative appears in the prophecies of Zefania, in
his depiction of the messianic era:</span></font></p>
<p class=MsoNormal style='margin-left:19.85pt'><font size=1 face=Arial><span
style='font-size:8.5pt'>"For then I will make the peoples pure of speech -
SAFA BRURA - so that they will all call out b'SHEM HASHEM, and worship Him with
one accord." (3:9)</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Once
again, the prophet depicts the unification of mankind for the purpose of
calling out in God's Name. An additional parallel to the Migdal Bavel incident
is suggested by the use of the word "safa" (=language).</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>REWARD OR PURPOSE<o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> In
light of our discussion, we can now reexamine our original question. We have
shown that Avraham Avinu was chosen to fulfill a SPECIFIC MISSION - to become
the forefather of a nation that will lead all others to a theocentric existence
and refocus mankind's energies in the proper direction.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Thus,
Avraham Avinu's distinction came not as a REWARD for any specific deed, but
rather for a SPECIFIC PURPOSE. Undoubtedly, as reflected in numerous Midrashim,
Avraham must have been a man of extraordinary character and stature who
possessed the necessary potential to fulfill this goal. However, the Torah
prefers to omit any explicit reference to these qualities, focusing not on his
past accomplishments but rather on the mission that lies ahead, thus stressing
the primacy of Avraham's designated task.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> This
same principle applies in all generations. God's choice of Am Yisrael is not a
REWARD, but the means by which they can and must fulfill the mission with which
He has entrusted them. As this mission is eternal, so too is God's choice of
the Jewish Nation.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> This
Biblical theme stresses our need to focus not on the exclusive PRIVILEGES of
being God's special Nation, but rather on its unique RESPONSIBILITIES.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> shabbat
shalom,</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> menachem
</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>========</span></font></p>
<p class=MsoNormal><b><font size=1 face=Arial><span style='font-size:8.5pt;
font-weight:bold'>FOR FURTHER IYUN <o:p></o:p></span></font></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>A.
One could suggest that the events at Migdal Bavel represent the natural course
of the history of nations. People with a common goal join together for a common
purpose and build a society. Sooner or later, splinter groups with other ideals
and goals form, often challenging the authority of the first group. Over the
course of time, these smaller groups may eventually break off and start their
own nation.</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> When
people cannot agree upon a common goal, they are often unable to communicate
with each other, even if they do speak the same language. [<st1:place w:st="on"><st1:country-region
w:st="on">Israel</st1:country-region></st1:place>'s "knesset" is
classic example.]</span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> One
could suggest that when God decides to stop this building project, he does so
by sundering the people's unity, by causing them to fight over their goals.
Their inability to communicate with each other, to understand each other's
language, stems from the breakdown of the unity of mission that had brought
them together in the first place. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> Based
on this suggestion, offer an alternate interpretation of the term
"safa" (language) in the Migdal Bavel narrative. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'> See
Ibn Ezra (11:1 - "dvarim achadim") and - if you have time - the
Abarbanel on this sugya. Relate their comments to the above discussion. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>B. Note
that in the entire Migdal Bavel narrative, Hashem's name is exclusively shem
"havaya". Relate this to last week's shiur. </span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'>C.
This connection between Migdal Bavel and the "bechira" of Avraham
Avinu is supported by the Midrash's comment (on Breishit 26:5) that Avraham was
48 years old when he recognized God for the first time. By calculating
the geneologies in chapters 5 and 11, it can be established that Avraham Avinu
reached age 48 on the same year that Peleg died, which, according to Chazal, corresponds
to the precise year of Migdal Bavel! </span></font><b><i><font size=2><span
style='font-size:10.0pt;font-weight:bold;font-style:italic'><o:p></o:p></span></font></i></b></p>
<p class=MsoNormal><font size=1 face=Arial><span style='font-size:8.5pt'><o:p> </o:p></span></font></p>
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