[Par-reg] Lech L'cha - Part Two

Wed Nov 1 13:18:43 EST 2006

*************************************************************
        THE TANACH STUDY CENTER [http://www.tanach.org]
  In Memory of Rabbi Abraham Leibtag
 Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************

 PARSHAT  LECH L'CHA  -Part Two

 How many times must God repeat the SAME promise to Avraham Avinu? In
Parshat Lech L'cha alone, God tells Avraham FOUR times that his
offspring ("zera") will become a nation in a special land ("aretz")!
Would not have one divine promise been sufficient? 
 In the following shiur, we attempt to explain the reason for each of
these promises and their relation to the events that transpire in the
interim. 

INTRODUCTION 
 To clarify our opening question, the following table charts the
progression of events in Parshat Lech L'cha by providing a short title
for each of its seven 'parshiot', while noting in brackets where that
'parshia' includes a "hitgalut" [revelation] to Avraham in regard to
the future of his offspring.

PARSHIA  TOPIC
12:1-9  Avraham's "aliyah" to Eretz Canaan [*12:1-3,7]
12:10-13:18 Lot leaving Avraham [*13:14-17]
14:1-24  Avraham's victory in the war between the kings
15:1-20  Brit Bein ha'Btarim [*15:13-19]
16:1-16  The birth of Yishmael
17:1-14  Brit Milah [*17:7-8]
17:15-27  The promise of the birth of Yitzchak  [*17:19]

 As you review this chart, read those psukim (quoted in the brackets)
- noting how often God promises Avraham Avinu that his "zera"
(offspring) will inherit the "aretz" (land).  In our shiur, we attempt
to explain how and why each "hitgalut" is unique, and how it relates
to the events that transpire in Parshat Lech L'cha.

THE FIRST HITGALUT - BECOMING GOD'S NATION
 The opening "hitgalut" is the simplest to understand, for in this
initial encounter, God must first explain to Avraham the primary
purpose for why he has been chosen:
"I will make you a GREAT NATION... and through you all the Nations of
the world will be blessed..." (see 12:1-3)

 As we explained in earlier shiurim, God initiates this special
relationship with Avraham Avinu to become the 'forefather' of a 'model
nation' that will direct mankind toward a more Theo-centric existence.

 This backdrop explains God's next "hitgalut" to Avraham (in that very
same 'parshia') upon his arrival in that land:
"To your ZERA [offspring] I shall give this ARETZ  [land]" (see 12:7)

 To develop from an 'individual' into a 'nation', it will be necessary
for:
 Avraham's family will need to multiply - 
  hence the blessing of "ZERA"; 
A territory is necessary to establish this nation - 
  hence the promise of "ARETZ".  

 Pay careful attention to these two key words: "zera" &  "aretz", for
they will be repeated quite often in Sefer Breishit, especially when
God speaks to the forefathers in regard to the future of their
offspring.

 Theoretically speaking, these two promises could have sufficed.
After all, once Avraham had arrived in the land, he simply needs to
give birth to many children, settle the land, and establish this
special nation.  And if Chumash was a 'fairy tale', that may have been
a most likely scenario. However, in Chumash, this "bechira" [choosing]
process - to become God's special nation - will unfold instead in a
rather complex manner.  To appreciate that process, we must now
consider the thematic significance of each additional "hitgalut" to
Avraham Avinu.

THE FIRST 'SPLIT'
 The next 'parshia' (12:9-13:18) describes Avraham's journey to Egypt
and upon his return - his quarrel with Lot.  Let's examine the next
"hitgalut" which takes place immediately after Lot left Avraham:
"And God spoke to Avram after Lot had left him: Lift up your eyes from
this place and see... for this entire ARETZ that you see I am giving
to you and your ZERA forever..." (see 13:14-18)

 This promise, although a bit more 'poetic' than the first, appears to
be more or less a repeat of God's original promise of "zera v'aretz".
To understand its purpose, we must consider what transpired in those
events.
 Review 12:10 thru 13:18, noting how this unit discusses two totally
different stories, even though they are both included in the same
'parshia':
1) Avraham's journey to Egypt and his subsequent return (12:10-13:4)
 2) The quarrel between Lot and Avraham (13:5-18)

 Indeed, there is loose connection between these two stories, as it
was their wealth (which they accumulated during their journey to Egypt
/see 12:16-20) that sparked their quarrel (see 13:5-9).  Nevertheless,
it would have been more logical for each of these stories to form
their own 'parshia', as reflected in the chapter division.  
 However, the fact that the Torah records both of these stories in the
same 'parshia' - suggests that a deeper thematic connection may exist
between these two stories.  
 Let's explore that possibility.

LIKE NEPHEW LIKE SON
 Note once again the opening phrase (in 13:14) which introduces God's
second promise: 
 "And God spoke to Avram after Lot had left him..." 

 This short introduction certainly points to a direct connection
between Lot's departure and the need for this additional promise.
 One could suggest that God's promise comes to 'cheer up' Avraham
Avinu after this tragic separation from his nephew Lot, whom he
treated as his own son. Let's explain why.
 Recall that at this time, Avraham has no children of his own, while
his nephew Lot has no father.  For this reason, it seems as though
Avraham had practically 'adopted' Lot, treating him like his own son.
In fact, from the moment we meet Avraham in Parshat Noach, Lot
faithfully follows Avraham everywhere. [See 11:27-31, 12:4-5, and
13:1-2,5!  
[Recall as well that Haran (Avraham's brother) left three children:
Lot, Milka, and Yiskah / see 11:27-29.  Nachor (Avraham's other
brother) took care of Milka - by marrying her, while Avraham took care
of Lot, by treating him like a son.  This also explains why Chazal
identify Sarah as Yiskah (see 20:12 & Rashi on 11:29).]

 As he had no children of his own, Avraham may have understood that
God's promise of "zera" would be fulfilled through Lot! [See Radak
13:14!]  Furthermore, even if God would one-day bless him with his own
son, Avraham could still have hoped to include Lot as an integral
member of his 'chosen' family. 
 Therefore, Lot's decision to leave (see 13:9-13) could be considered
as a personal tragedy for Avraham, and hence the necessity for God to
reassure him that His promise of "zera" will still be fulfilled.
 With this in mind, let's consider a deeper connection between these
two stories in this 'parshia', relating to a more fundamental theme of
Sefer Breishit.

LEAVING AVRAHAM OR LEAVING GOD?
 In Sefer Breishit, Lot is the first example of a family member who is
'rejected from Avraham's 'chosen' family. Many similar stories (such
as the rejection of Yishmael & Esav) will follow.
 As this "dechiya" [rejection] process will become a pattern within
the "behcira" [choosing[ process, we should expect that the Torah's
description of these events (in the first section of this 'parshia')
will at least allude to WHY Lot is rejected from the 'chosen family'.
 Even though both Avraham and Lot travel together to and from Egypt,
the impact of that visit on each is profoundly different. Avraham, as
reflected in the incident with Pharaoh and Sarah, saw corruption in
Egypt. He returns to Eretz Canaan inspired with the resolve to preach
against such corrupt behavior - to teach morality. Therefore, Avraham
returns immediately to Bet-el, where he once again calls out in God's
Name. [See Ramban 12:8 and Rambam Hilchot Avodah Zara I:2-3!]

  In contrast, Lot was impressed by the 'good life' in Egypt; not only
by its wealth, but also by its climate - and especially its mighty
river. Let's explain how we reach this conclusion.
 In an attempt to stop the quarrel between their herdsmen, Avraham had
suggested a 'split' with Lot, i.e. one of them would travel to the
right, the other to the left (see 13:7-9). Even though the words
'right' and 'left' are often understood as 'east' and 'west', Tirgum
Unkelos explains that Avraham offered Lot to go either NORTH (left /
see Breishit 14:15) or SOUTH (right, "ymin" as in Yemen/ see Devarim
3:27). Considering that they were standing in Bet-el (see 12:4),
Avraham offered Lot to choose between the hills of YEHUDA (to the
south / i.e. to the right) or SHOMRON (to the north, i.e. to the
left), i.e. not a complete separation - only a far enough distance to
avoid quarrels.
 Lot did not accept Avraham's offer. Instead, Lot opted to leave the
mountain range of Eretz Canaan altogether, preferring the Jordan
Valley
"And Lot lifted his eyes and saw the entire JORDAN valley, for it had
plenty of water... like the LAND OF EGYPT..." (see 13:10).

 Lot's logic was quite reasonable. The Jordan Valley had a river, and
hence a constant supply of water - in contrast to the mountain range
whose water supply was dependent on the rainfall  
 However, Lot's choice carried spiritual ramifications as well. As
Parshat Ekev explains:
"For the land which you are coming to inherit [i.e. Eretz Canaan] is
NOT like Eretz Mitzraim [which has the Nile River as a constant water
supply]..., instead it is a land of hills and valleys - which needs
RAIN for water. [Therefore] it is a land which God looks after..."
(Devarim 11:10-12)

 Symbolically, Lot's choice reflects his preference for a different
life-style. Avraham accepts the challenge of Eretz Canaan - a life
dependent on MATAR (rain) and hence - dependent on God (see Devarim
11:13-16!). Lot prefers the 'easy-life' in Sdom.  This understanding
is reflected in the Midrash:
"va'yisa Lot m'KEDEM" - Midrash Agada - "hi'si'ah atzmo m'KADMONO shel
olam - Lot lifted himself AWAY from God, saying, I can no longer
remain with Avraham - nor with his God." (quoted by Rashi on 13:11)
[Sdom is really to the east, therefore the pasuk should say "l'kedem"
and not "m'kedem". The Midrash picks up on this to show its deeper
meaning. See also the use of "m'kedem" to show a direction away from
God, as in 3:24 (leaving Gan Eden), 4:16 and 11:2.] 

 Lot's total divorce from Avraham is indeed tragic for he has lost not
only a 'son' but also a disciple. Therefore, God must now not only
console Avraham, but also reassure him that despite Lot's departure
(13:14/ "acharei hi'pared Lot") His promise of "zera v'aretz" remains.

 Indeed, Avraham will yet have a child - a son who will follow in his
footsteps as well. 

BRIT BEIN HA'BTARIM - THE FIRST COVENANT
 The next time God speaks to Avraham is in chapter 15 - better known
as "brit bein ha'btarim". There again, God promises "zera v'aretz"
(see 15:18), however in this promise, for the first time, we find the
framework of a "brit" - a covenant. To appreciate the significance of
this covenant and its 'dialogue', we must take note of the events that
precede it in chapter 14. 
 The battle of the four kings against the five kings in chapter 14
constitutes Avraham's first military victory in Land. Yet, it is this
military victory that leads us directly into the topic of "brit bein
ha'btraim". Note how chapter 15 opens as a direct continuation of that
victory:
"achar ha'dvarim ha'eyleh - After THESE events, God spoke to Avram in
a vision saying: Do not fearful... I will shield you, your reward is
very great..." (see 15:1-2)

 Now there are numerous opinions among the commentators explaining why
Avraham was fearful (which are not mutually exclusive). However, there
is one point that Avraham raises over and over again in his ensuing
conversation that definitely relates to his military conquest, as well
as his lack of a son:
"...Since you have given me no offspring - v'hinei ben beiti YORASH
oti - behold my house servant [i.e. Eliezer] he will be my heir..."
(see 15:3)

 Avraham becomes upset as he realizes that without a son, everything
that he has just acquired in this battle will be taken over by his
servant Eliezer.  
 Considering that to become a nation, his offspring would sooner or
later have to secure military conquest of the land (what we call
'sovereignty').  Avraham's military victory at this time could have
achieved this goal.  But realizing that he has no children of his own
at this time, Avraham gave everything away (see 14:16-24).  Hence,
this military victory only heightened Avraham's awareness that God's
promises remained unfulfilled.  For a very good reason, Avraham is now
worried that maybe he is no longer worthy of God's original promise.
(see Rashi 15:1)
 To support this interpretation, let's note the Torah's use of the
verb "yorash" [which is usually understood simply as to 'inherit'] in
the above pasuk, and in the psukim that follow:
"And God answered: That one [Eliezer] will not YO'RASH you, rather
your very own son (yet to be born) - he will YO'RASH you... & then He
said to him: I am the Lord who brought you out of Ur Kasdim to give
you this land l'RISHTAH... Then Avraham asked - b'mah ay'dah ki
i'RASHENAH..." (15:4-8)

 There is no doubt that "yerusha" is a key word in this conversation,
but what does it mean?
 Throughout Chumash, "YERUSHA" usually implies some sort of conquest
(usually military, as in securing sovereignty over land). For example,
in Parshat Masei God commandment for Bnei Yisrael to conquer the land
is worded as follows:
"v'HORSHTEM et ha'ARETZ... - You shall conquer the land and live in
it, for I have given you the land - L'RESHET otah.. (see Bamidbar
33:50-53, see also Breishit 22:17!  
[Note as well the word "morasha" in this context in Shmot 6:5-8.  Note
also the special context of "morasha" in Devarim 33:4 - implying that
Torah also requires a certain type of 'conquest' / see Maharam.]

 This background can help us understand the ensuing conversation
between God and Avraham.
 First of all, God calms Avraham, promising him once again that the
time will come and indeed he will have "zera" - as numerous as the
stars in the heavens - that they will one day YORESH (conquer) the
land (see 15:4-5).  And indeed, Avraham is assured by this promise
(see 15:6 "v'he'emin b'Hashem").

 Then, God initiates yet another conversation with the powerful
statement of:
"I am the God who took you out of Ur Kaskim, to give you this land
L'RISHTA - to inherit by conquest!"  (see 15:7)
  [Note similarity to Shmot 20:2 (first line of the Dibrot).]

 In reaction, Avraham asks a rather puzzling question:
"b'mah aydah ki i'RASHENAH"! (see 15:8), which includes once again the
word "yerusha"!
 What is the meaning of this question?
 It would not make sense that Avraham is asking for divine proof of
God's promise of "zera"? First of all, the previous pasuk just stated
that Avraham believed in God's promise (see 15:6). Furthermore, God
does not answer this question with a proof! So what is Avraham's
question?  
 To answer this, we must 'cheat' a little by looking at God's answer.
 Recall once again Avraham's question is: "b'mah aydah ki i'RASHENAH"
in response to God's promise that He has taken him out of Ur Kasdim in
order that he YORASH the land (see 15:7-8). 
 God's response to this question begins by instructing Avraham to
perform a certain ceremony (see 15:9-12), however the actual answer to
Avraham's question doesn't begin until 15:13.   To understand why,
carefully how God's statement of "y'DOAH TAYDAH..." in 15:13 - forms a
direct response to Avraham's question of "b'MAH AYDAH..." in 15:8!  
[The ceremony in 15:9-12 forms the preparation for the covenant that
will be defined in 15:18.]

NOT IN YOUR LIFTETIME!
 God's answer to Avraham's question continues from 15:13 thru 15:16.
Note how it describes WHEN and HOW the YERUSHA of the Land will
ultimately take place:
"Surely you should KNOW that your offspring will be strangers in a
foreign land, where they will be afflicted and enslaved; four hundred
years.  But that nation that will enslave will [ultimately] be
punished - afterward they [your offspring] will leave [that land] with
great wealth.  But you [Avraham] will die in peace... [i.e. before
this difficult process begins]; only the fourth generation will return
here [to inherit/ conquer this land] - for the sin of Emorites will
not be complete until that time."   (see 15:13-16)

 To Avraham's total surprise, God's promise of "yerusha" (see 15:7) -
sovereignty over the land, and the establishment of a nation - won't
take place in his own lifetime, or in his son's lifetime!  Instead,
before his offspring will attain YERUSHA of the land, they must first
undergo some 'basic training' in someone else's land - a process that
will include slavery and affliction in 'a foreign land'.  Only after
some four hundred years will they attain this YERUSHA.  [This 'news'
comes as such a 'shock' to Avraham Avinu that Avraham must be first
'sedated' - see 15:12 & 15:17!]

 In answer to Avraham's question of "b'mah eydah" - God informs
Avraham that in essence, he is only on a 'pilot trip' to Israel.  It
may be symbolic that he himself just conquered the land, and that he
himself had already made God's Name known by calling out in His Name -
for these events foreshadow what his offspring will do (as a nation)
in the future ("maase Avot, siman l'banim").  However, the ultimate
fulfillment of God's original promise that Avraham will establish
great sovereign nation will only be fulfilled after many generations
of important preparation. 

 Hence, Avraham's question of "b'mah aydah ki i'RASHENAH" is a request
to know WHEN (and possibly HOW) this YERUSHA will ultimately take
place. [Recall that the Hebrew word "ki" can also mean 'when'.]

A PROOF FROM VA'EYRA
 To prove that this is God's answer to Avraham's question, we simply
need to read the famous psukim in Parshat Va'eyra (see Shmot 6:2-8),
when God informs Moshe that the time has come to fulfill this
covenant:
"And I have heard the cries of bondage of Bnei Yisrael... and I have
remembered my COVENANT [i.e. "brit bein ha'btarim"], therefore, tell
Bnei Yisrael I am God, and I will take you out of your suffering in
Egypt... [the 'four cups' psukim] and I will bring you to the land
THAT I lifted up My hand to give to Avraham, Yitzchak and Yaakov, and
I will then give it to you as a MORASHA [= "yerusha"]!"  (see Shmot
6:5-8)

 Only after the Exodus, will God give the land to Bnei Yisrael as a
MORASHA, as He promised to Avraham Avinu at brit bein ha'btarim.
 The implications of this promise are so far reaching that they
require an official covenant between God and Avraham, as described in
final psukim of this 'parshia', i.e. in 15:18-20.

 This explains not only the thematic connection between chapters 14
and 15, but also the necessity of this additional promise of "zera
v'aretz" in the form of a covenant.  Brit bein ha'btraim includes not
only the promise of becoming a nation, but also explains the long
historical process of how Avraham's offspring will one day become that
nation.

LAND - FOR A PURPOSE
 This order of events that unfolds in Brit bein ha'btarim, explaining
HOW Bnei Yisrael will become a nation, is quite significant for it
highlights the special nature of our relationship with the land.   
 The histories of all other nations of the world begin in a very
different manner. Usually a nation begins when a group of people
living in a common land sharing common resources and needs join
together for the sake of common interest and form a nation.  In other
words, FIRST we have people living on a common land, and then those
people become a nation. In contrast, Am Yisrael becomes a nation in a
very different manner.  We don't begin with a common land, rather we
begin with a common goal (or destiny), i.e. to become God's model
nation.  In fact, the Torah emphasizes that we will become a nation in
"land that is not ours" [see 15:13).  Technically speaking, our
initial bonding is caused by a common plight and suffering in a
FOREIGN land. Only AFTER we become a nation, and only after we receive
the Torah at Har Sinai (the laws that teach us how we are to achieve
our goal), only then do we conquer the Land that God has designated
for us.
 In other words, we are not a nation because we have a common land,
rather we are a nation because we share a common goal and destiny. The
land serves as a vehicle to help our nation achieve that goal. [See
first Rashi on Chumash, and read it carefully, noting how he explains
a very similar theme.]

THE BIRTH OF YISHMAEL
 The next 'parshia' in Parshat Lech L'cha describes the events that
lead to the birth of Yishmael (see 16:1-16). God promises that he too
will become a mighty nation, but a rather wild one (see 16:12). For
some divine reason, God's intention is that Avraham's only chosen will
be born to Sarah, but only after her lifelong struggle with
barrenness.
 However, before Avram and Sarai can give birth to this special child,
God must change their names to AvraHam and SarAH and enter into yet
another covenant - better known as "brit milah".

BRIT MILAH
 The next 'parshia', describing the covenant of BRIT MILAH (see
17:1-11), contains the fourth and final promise of "zera v'aretz" in
Parshat Lech L'cha. As this brit includes the very FIRST MITZVA that
Avraham must keep and pass on to his children, its details are very
important. In fact they are so important that their thematic
significance has already been discussed in three earlier shiurim.
1) The significance of "brit milah" on the 'eighth day' was discussed
at length in our shiur for Shmini Atzeret (sent out a few weeks ago/
see TSC archive for Parshat Tazria).

2) The thematic connection between "brit milah" and "brit bein
ha'btarim" was discussed in our shiur for Chag ha'MATZOT and on
Parshat Bo and on MAGID.

3) The meaning the borders of the Land of Israel as detailed in "brit
milah" (and "brit bein ha'btarim") was discussed in our shiur on
Parshat Masei (see archive).

 Therefore, we will not discuss "brit milah" in detail in this week's
shiur. Instead, we simply note how this "brit" serves as the
introduction to the birth of Yitzchak, and the prerequisite for his
conception. 

 The final 'parshia' in Parshat Lech L'cha (see 17:15-27) details how
Avraham fulfills this commandment. Yet, at the same time, God informs
him that the "bechira" process will continue ONLY thru Yitzchak, who
will soon be born (see 17:15-21); and NOT with Yishmael, even though
he also fulfilled the mitzva of "brit milah" (see 17:20-24).
[Be sure to note the textual parallel between 17:7-8,19 and God's
covenant with Noach in 6:18 and 9:8-17; "v'akmal".]

 We have shown how God's original choice of Avraham Avinu was not in
REWARD for his merits, but rather IN ORDER that he fulfill God's
mission - to become His nation. As this mission is eternal, so too is
God's choice of the Jewish Nation. As we concluded in our first shiur
on Parshat Lech L'cha, we find once again a Biblical theme that
stresses our need to focus more so on our RESPONSIBILITY to act as
God's special nation, and less so on those PRIVILEGES that it
includes.

       shabbat shalom,
       menachem
=============

FOR FURTHER IYUN  
A. Note Yeshayahu 42:5-6 and its context. Relate this pasuk to our
shiurim thus far on Sefer Breishit. [Note that this is the opening
pasuk of the Haftara for Parshat Breishit (& not by chance!).]
 Compare with Devarim 4:5-8.  Explain what Yeshayahu refers to when he
mentions "brit am" and "or goyim".

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