[Par-reg] Lech Lcha - shiur 32
Menachem Leibtag
tsc at bezeqint.net
Wed Oct 28 09:48:13 EDT 2009
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THE TANACH STUDY CENTER 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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