[Par-reg] Chaya Sarah - 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 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.


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