[Par-reg] For Parshat Chaya Sarah
Menachem Leibtag
mleibtag at gmail.com
Wed Oct 31 22:53:04 EDT 2018
*************************************************************
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
PARSHAT CHAYEI SARA
A WIFE FROM 'TOLDOT TERACH'
'Yichus' [family lineage] has always been an important consideration when
selecting one's spouse. Nevertheless, Avraham's insistence that his
'chosen' son marry specifically a descendant of his brother Nachor requires
explanation.
In this week's shiur, we return to our discussion of the 'toldot' in Sefer
Breishit in order to answer this question.
INTRODUCTION
As you surely must have noticed, the phrase "eileh toldot..." appears
numerous times in Sefer Breishit. In our shiur on Parshat Noach, we
explained how these toldot [genealogies] form the 'backbone' of Sefer
Breishit.
In that shiur, we also explained how Sefer Breishit divided into two
distinct sections. The first eleven chapters included three units that
began with "toldot", each unit containing a primary story relating to God's
dissatisfaction with mankind's behavior:
Adam's sin in Gan Eden (and Cain's sin) / chapters 2-4,
The corruption of dor ha-mabul / the Flood -chps. 5-9
The story of Migdal Bavel & their dispersion / chps 10-11.
After the story of Migdal Bavel, Sefer Breishit introduces its second
(and primary) section with "toldot Shem" (see 11:10). From this point and
onward, the focus of the Sefer shifts to God's choice of Avraham Avinu to
become the forefather of His model nation, followed by numerous stories
that explain who is chosen (and who is rejected), as why they are chosen.
Similar to the first section of Sefer Breishit, each unit in this
second section is also introduced by the phrase "eileh toldot...", be it
'toldot Yishmael' or 'toldot Yitzchak' etc. - until "eileh toldot Yaakov"
(see 37:2) which introduces the concluding with the story, describing how
all of Yaakov's offspring are chosen to become God's special nation - and
hence the "bechira" process is complete.
A PARALLEL PROGRESSION
Even though this 'linear' progression of "toldot" throughout the Sefer
appears to be rather technical; when we consider the two sections of Sefer
Breishit (discussed above), a rather amazing 'parallel' progression
emerges, as well - which may allude to the underlying theme of the entire
book!
To show how, we must chart the "toladot" in the first section of the
book, and compare them to the "toladot" of the second section of the book.
While doing so, we will also see how the phrase "eileh toldot Terach"
becomes rather significant, and how this may explain why it was necessary
for Yitzchak and Yaakov to take a wife from Terach's offspring.
CHARTING THE TOLDOT
The following chart records the specific names that are included in the
phrase "eileh toldot...". As you study this chart, note the parallel
nature of their progression.
SEFER BREISHIT - UNITS OF 'EILEH TOLDOT...'
CHAPTERS 1-11 CHAPTERS 11-50
* ADAM (see 5:1) * SHEM (see 11:10)
ten generations to: ten generations to:
* NOACH (6:9) * TERACH (11:27)
3 sons: 3 sons:
Shem, Cham, & Yefet AVRAHAM, Haran, & Nachor
| | *YISHMAEL (25:12 –rejected)
* BNEI NOACH (10:1) * YITZCHAK (26:1)
| | * ESAV (36:1) - rejected
| *YAAKOV (37:1-2)
| | |
70 nations (10:1-32) '70 nefesh become God's Nation
Note also how the "bechira" process includes a "dechiya" [rejection]
stage together with each stage of "bechira". Finally, note how each
section concludes with seventy! [Additional parallels will be noted as we
continue.]
'TEN GENERATIONS' - TWICE!
As the chart shows, each 'section' of Sefer Breishit begins with a detailed
listing of 'ten generations'
Section One: - 5:1-32 / from Adam to Noach)
Section Two - 11:10-26 / from Shem to Terach
[Technically speaking one may be 9 generations, but it’s the overall
pattern that is very similar. Note also how the mishna in Pirkei Avot
5:2-3 relates to this structure.]
This opening 'structural' parallel supports the thematic parallel
between these two sections, which we discussed in our shiur on Parshat
Breishit. In that shiur, we explained how the second section of Sefer
Breishit begins with 'toldot Shem', and hence the story of Avraham's
"bechira". As God chose his offspring in order of lead mankind in the
direction of God - it becomes significant that this section began with
'Shem', whose name reflects man's purpose - i.e. to call out 'be-'shem
Hashem'.
Strikingly, this structural parallel extends beyond the similarity of these
two 'ten-generation' units. Note from the above chart how both the middle
and concluding sections of each list are also parallel. Most obvious is
how we find the number 70 at the conclusion of each unit. But more
intriguing is the parallel that emerges in the middle!
Note how:
*Toldot Adam concludes with Noach,
after which we find toldot Noach,
& the story of his 3 sons Shem, Cham, & Yefet.
(See 5:28-32; 6:9)
* Toldot Shem concludes with Terach,
after which we find toldot Terach,
& the story of his 3 sons Avram, Nachor, & Haran.
(See 11:24-26; 11:27)
Furthermore, the three sons of Noach, like the three sons of Terach receive
either a special blessing or curse:
* Avraham, like Shem, is blessed with the privilege of representing God.
* Haran's son Lot, like Cham's son Canaan, is involved in a sin relating
to incest.
* Nachor's offspring Rivka, Rachel & Leah return to 'dwell within the
tent' of the children of Avraham, just as Yefet is destined to dwell within
the 'tent of Shem’. [See 9:24-27 / 'yaft Elokim le-Yefet ve-yishkon
be-ohalei Shem'.]
Even though the meaning of these parallels requires further elaboration,
for our purposes here - the parallel itself calls our attention to the
significance of 'toldot Terach'.
TOLDOT TERACH vs. TOLDOT AVRAHAM
In fact, the phrase 'toldot Terach' appears right where we may have
expected to find a unit beginning with 'toldot Avraham'! To our surprise,
even though we later find units that begin with 'toldot Yitzchak' and
'toldot Yaakov' [and even 'toldot Yishmael' & 'toldot Esav'], we never find
a unit that begins with 'toldot Avraham'!
Instead, at the precise spot where we would expect to find a unit beginning
with 'toldot Avraham', we find a unit that begins with 'toldot Terach'.
This alone already hints to the fact that there must be something special
about Terach.
This observation also explains why Sefer Breishit dedicates so much detail
to the story of Lot. Since the phrase'"toldot Terach' forms the header for
parshiot Lech Lecha, Vayera and Chayei Sara, this unit must include not
only the story of Avraham, but the story of the children of Nachor and
Haran (Lot), as well.
Thus, in addition to the life story of Avraham himself, these
'parshiot' also discuss:
* Lot's decision to leave Avraham Avinu, preferring the 'good life' in Sdom
(13:1-18(
* Avraham's rescue of Lot from the four kings (14:1-24)
* God's sparing of Lot from destruction of Sdom (19:1-24)
* The birth of Lot's two sons - Ammon & Moav (19:30-38)
* The 12 children of Nachor (22:20-24) [8 sons from his wife and 4 from
his pilegesh. (Sounds familiar?)]
* Avraham's marrying off his son to Nachor's granddaughter
Hence, Parshat Chayei Sarah forms a most appropriate conclusion for this
unit that began with 'toldot Terach'. Avraham makes a point of selecting a
daughter-in-law specifically from the family of his brother, Nachor, thus
bringing the history of 'toldot Terach' full circle. As we will show in
our shiur, all of Terach's offspring may have potential for bechira.
Therefore, if Yitzchak is to be married, his wife should be chosen from the
family in which this potential lies.
[This may also explain why Nachor and Avraham themselves married 'within
the family' - the daughters of Haran (see 11:29 and Rashi's identification
of Yiska as Sara).]
WHY TERACH?
What was so special about Terach that he 'deserves' his own toldot? It is
really hard to know since the Torah tells us so little about him.
On the one hand, Sefer Yehoshua introduces Nachor as almost a paradigm for
the life of an idolater (see Yehoshua 24:2). Yet, as the end of Parshat
Noach teaches us, Terach was the first person to recognize the spiritual
importance of Eretz Canaan. He set out to 'make aliya' even before God had
commanded Avraham to do so (see 11:31 & Seforno's explanation).
Even though this may sound a bit too 'zionistic', considering that this is
the only detail we find in the Torah concerning Terach - one could suggest
that Terach's merit lay simply in his having been the first person to move
his family towards Eretz Canaan.
[In the 'spirit' of 'ma’aseh avot siman la-banim' - Terach could actually
be considered the first 'Zionist' (in a modern day sense). Like any good
Zionist, Terach plans to 'make aliya' and even encourages his family to do
so, but he himself never makes it there.]
We may suggest, however, a more thematically significant approach. Terach
and his offspring may represent a certain aspect of the bechira process -
wherein there lies a potential to be chosen - but only if worthy. Terach's
initiative in this regard may have granted the possibility of becoming part
of 'chosen family' to any of his offspring who prove themselves deserving
of this distinction.
Avraham Avinu not only follows his father's lead and continues to Eretz
Canaan, but also becomes a faithful follower of God's will. He then
becomes the progenitor of God's special nation. Nachor, however, stays
behind. Lot (Haran's son) had the opportunity to remain with Avraham, but
detaches himself by choosing the 'good life' in Kikar Ha-yarden (see shiur
on Parshat Lech Lecha). However, Nachor's granddaughter, Rivka, and
great-granddaughters, Rachel & Leah, prove themselves worthy of joining the
distinctive nation, and work their way back into the family of Avraham.
In fact, this may explain the reason for the Torah's minute detail of
Rivka's hospitality - in the story of how she was chosen to become the wife
for Yitzchak.
Even though the bechira process at times may appear random and
indiscriminate, the framework of 'toldot Terach' may reflect the importance
of personal commitment in earning that bechira. These observations can
serve as a 'reminder' that our nation was not chosen simply for the purpose
that we are to receive divine privilege, but rather towards the purpose
that we understand and internalize the eternal responsibility of our
destiny.
shabbat shalom
menachem
=========
FOR FURTHER IYUN
1. See Ramban on 15:18 where he beautifully reviews each of God's promises
to Avraham Avinu in Parshat Lech Lecha, and the nature of their
progression, and most important - how each additional promise reflected
some type of reward to Avraham for his idealistic behavior. Relate the
underlying concept behind this Ramban to the main points of the above
shiur. See also Seforno on 26:5 in relation to God's promise to Yitzchak,
and the need of the Avot to 'prove' that they were worthy of their bechira.
2. 'Ten' generations - in our shiur, we noted that there were ten
generations from Adam to Noach, and ten as well from Shem to Terach. To be
more precise, there are really ten from Noach to Avraham (as Pirkei Avot
mentions) and only eight from Shem to Terach, but we used the 'phrase' ten
generations to reflect the common pattern of continuous list of a
succession of toldot from one generation to the next beginning with one
statement of 'eileh toldot' and ending with a final statement of 'eileh
toldot'. The parallel remains the same; for the sake of uniformity, we
simply refer to this pattern as 'ten' generations.
3. TOLDOT AVRAHAM
We saw earlier that every chosen individual in Sefer Breishit receives his
own 'eileh toldot' except Avraham! If indeed the header toldot reflects
this bechira process, then certainly Avraham himself deserves one. Yet,
for some reason, the Torah includes the story of Avraham's bechira within
the category of toldot Terach. This enigma may suggest something unique
about either Avraham's own bechira or his ability to have children (or
both). In other words, Avraham's lack of toldot [remember: literally,
offspring] may relate to his infertility. He and Sarah have a child only
after a long and exasperating process.
Avraham and Sarah's names must be changed and a miracle must be
performed simply for the child to be born. Even then, the process has yet
to be completed - the child must return to Hashem at the Akeida. Thus, the
lack of any mention of 'toldot Avraham' could reflect the difficult
travails Avraham must endure in order to father and raise his child. [This
may also explain why 'Avraham holid et Yitzchak' is added to 'eileh toldot
Yitzchak'.]
Nonetheless, the question still remains stronger than the answer.
-------------- next part --------------
An HTML attachment was scrubbed...
URL: <http://mail.atlchai.org/pipermail/par-reg/attachments/20181031/8eaa2626/attachment-0001.html>
-------------- next part --------------
A non-text attachment was scrubbed...
Name: chaya1.pdf
Type: application/pdf
Size: 40644 bytes
Desc: not available
URL: <http://mail.atlchai.org/pipermail/par-reg/attachments/20181031/8eaa2626/attachment-0001.pdf>
-------------- next part --------------
A non-text attachment was scrubbed...
Name: chaya1.doc
Type: application/msword
Size: 60872 bytes
Desc: not available
URL: <http://mail.atlchai.org/pipermail/par-reg/attachments/20181031/8eaa2626/attachment-0001.doc>
More information about the Par-reg
mailing list