[Par-reg] Lech L'cha - Part Two

Fri Nov 11 06:06:25 EST 2005

*************************************************************
        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  -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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