[Par-reg] Parshat Lech Lecha - shiur #1

[Menachem Leibtag]

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

              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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