[Par-reg] Parshat lech lcha - part two

Wed Nov 5 20:10:27 EST 2008

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