[Par-reg] For Lech L'cha - additional shiur

[Menachem Leibtag]

*************************************************************
        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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