[Par-reg] for Parshat Lech Lcha - shiur #1

[Menachem Leibtag]

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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

 

     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!

     In contrast to Parshat Noach, where the Torah informs
us

at the outset WHY Noach was chosen [i.e."for he was a

righteous man..."(see 6:9)]; in Parshat Lech L'cha, for
some

reason, the Torah never informs us concerning why God
chose

Avraham Avinu.

     Did Avraham Avinu simply win a 'Divine lottery'?

     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 why Avraham
was

chosen, and its thematic significance.

 

INTRODUCTION

     Our series of shiurim on Chumash is based on the

[logical] 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.

  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 reaction to the

disappointing behavior of each successive generation).
The

story of Creation was followed by the stories of man's sin
in

Gan Eden, followed by Cain killing Hevel, the corruption
of

the generation of the Flood, and finally the building of
the

Tower.

  That pattern, that we discussed in last week's shiur,
will

provide the thematic background for our discussion this
week

of God's choice of Avraham Avinu - that begins in Parshat
Lech

Lcha -as the focus of Chumash changes from
'universalistic' to

'particularistic'.

     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, our shiur begins with a careful study of
that

narrative in search of a thematic connection (and/or a
textual

parallel) between these two stories.

 

THE SIN OF "DOR HA'PLAGAH"

     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:

  "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 land of Shinar 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)

 

     Not only don't we find a transgression, one may even
be

tempted to pay tribute to such an accomplished group of

people:

  *  Is not achieving unity a positive goal? (11:1)

  *    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)

                [The very first  'industrial revolution'!]

* What could possibly be wrong with building a city or
tower?

  Is urbanization a crime? (11:4)

* Is there anything wrong about traveling towards the east
or

  setting up a city within a valley? (see 11:2)

 

     Nevertheless, they are punished. God mixes up their

languages, causing them to call off the project (11:5-7).
What

did they do wrong?

     Chazal focus their criticism of this generation on
their

antagonistic attitude towards God (see Rashi 11:1).  The
final

and critical phrase in the Torah's explanation of the
tower

(11:4) points to an additional source of guilt:

  "v'naase LANU SHEM - WE shall make a NAME for OURSELVES"

  [See also Sanhedrin 109a]

 

     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).]

     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.

     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. God had higher

expectations for mankind, hoping they would harness their
God-

given talents and potential towards loftier pursuits. They

instituted an anthropocentric society rather than a

theocentric one, and devoted their energies towards MAKING
A

NAME for THEMSELVES.

     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 're-

direction'.  God will now choose Avraham Avinu to serve as
a

leader to REDIRECT mankind -  to channel those very same

qualities of unity and creativity towards a more
altruistic

end.

 

     It is from this setting - that God singles out
Avraham

Avinu and promises to produce from him a special nation:

  "And I will make you a GREAT NATION.... and through you
ALL

  the families of the earth will be blessed." (12:1-3)

 

     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, but NOT AS A REWARD, but rather
as a

means to fulfill that purpose. God seeks a special nation
to

represent Him, to educate all other nations and spark
their

spiritual development. Avraham is at this point but a
single

individual, but he is destined to become the forefather of

this nation. [Its development involves a complex process,

which will take some four hundred years (see 15:13-20).]

     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

(12:7), but they are repeated each time God speaks to the
AVOT

of their future (see 13:14-15, 15:18, 17:8, 26:3, 28:13,

35:12, etc.).

 

BET-EL & SHEM HASHEM

     Although this goal can be fully attained only once
this

special nation is established, it is significant that
Avraham

himself exerts himself towards this end.

     If we trace Avraham's first sojourn through Eretz
Canaan

as described in the Torah, we find that the town of Bet-El

earns a unique place within Avraham's itinerary.

     After he arrives in Canaan and builds a MIZBAYACH in

Shchem, Avraham continues to Bet-El, the climax of his

"aliyah":

  "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).

 

     Then, in the next chapter, Avraham returns to Eretz

Canaan after his stay in Egypt and comes specifically to
this

very same MIZBAYACH in Bet-El. He once again calls out
b'SHEM

HaSHEM (13:1-4)!

     Wherein lies the significance of Avraham's MIZBAYACH
in

Bet-El and his calling out in God's Name?

     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

commissioned.

     Ramban expresses this understanding in his comments
to

this pasuk (12:8):

  "... and Avraham would call out there in front of the

  Mizbayach and make known God's existence to all
mankind..."

 

A 'STRATEGIC' LOCATION

     This thematic background may help us understand why
God

chose specifically the land of Israel to become the
'homeland'

of this nation.  Recall (from your study of world history)

that in the time of Avraham Avinu there existed two great

centers of ancient civilization - Egypt and Mesopotamia.
One

could suggest that the land of Israel, 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.

     This idea may be reflected in events that transpire
in

chapter 12. Note how Avraham is first commanded to leave
his

own homeland in Mesopotamia 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

Egypt 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 entirity (and the TSC shiur on
Parshat

Va'yetze).]

 

A BIBLICAL THEME

     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.

     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.

     Some four hundred years later, when the MIKDASH is

finally built, this same theme is reflected in Shlomo's
prayer

at its dedication ceremony:

  "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)

     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!

 

IN MESSIANIC TIMES

     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:

  "In the days to come, the MOUNTAIN of BET HA'SHEM (the

  Temple Mount) 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)

 

     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 Yerushalayim 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.

     In diametric opposition to Migdal Bavel, the Mikdash

becomes the symbol of the goals of a theocentric society -
the

ultimate goal of mankind.

     The following table reviews this contrasting
parallel:

 

MIGDAL BAVEL        BET HA'MIKDASH

------------                  --------------

Unity for man       Unity for God

Valley              Mountain

a city              the city of Jerusalem

a tower             the Temple

Man's prominence    God's prominence ("shem Hashem")

 

     Another parallel to the Migdal Bavel narrative
appears in

the prophecies of Zefania, in his depiction of the
messianic

era:

  "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)

 

     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).

 

REWARD OR PURPOSE

     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.

     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.

      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.

 

     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.

 

                              shabbat shalom,

                              menachem

 

 

========

FOR FURTHER IYUN    Lech L'cha - shiur #1

 

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.

     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. [Israel's "knesset" is classic

example.]

     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.

     Based on this suggestion, offer an alternate

interpretation of the term "safa" (language) in the Migdal

Bavel narrative.

     See Ibn Ezra (11:1 - "dvarim achadim") and - if you
have

time - the Abarbanel on this sugya. Relate their comments
to

the above discussion.

 

B. Note that in the entire Migdal Bavel narrative,
Hashem's

name is exclusively shem "havaya". Relate this to last
week's

shiur.

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!

 

 

 

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