Parshas Lech Lecha
NOT JUST A TOOL
“and he mobilized his disciples…” (14:14)
After discovering that his nephew Lot had been taken captive, Avram
mobilizes his disciples in an attempt to free his relative. The word the
Torah uses for disciples is “chanichav”.1 Rashi comments that “chinuch” – “education” stems from the
word “lechanech” - “to inaugurate”;2
education establishes patterns of behavior which follow a person
throughout his life.
In Parshas Tetzaveh, Rashi offers a fundamental insight into the role of
education in an individual’s life. The Torah uses the expression “milui
yadayim” - “filling of the hands” to describe the inaugural process of the
Kohanim.3 Rashi comments that whenever
the Torah uses the term “milui yadayim” it refers to “chinuch”, and
mentions the medieval custom of placing a gauntlet in the hand of a person
being appointed to a new position.4
Hence he expression “filling of the hands” is appropriate.
The psychological insight into this ustom is predicated upon the knowledge
that most people view their jobs as a means by which to support themselves
and their family; their only reason for working is that they require the
financial compensation. Very few individuals actually receive fulfillment
from the work itself. By placing an object in the hands of the appointee,
we are relaying to him the message that we are certain that this
position will not only be a means to an end, but the very source of his
fulfillment; it will fill his hands.
By comparing “filling of the hands” to “chinuch”, Rashi reveals a
crucial responsibility for parents and educators. We are not only required
to relay information to our students so that they may go on to become
successful in their life pursuits; we must instill in them the notion that
the actual pursuit of knowledge should be, in and of itself, the source of
their fulfillment. Education is not merely the facilitator of greater
accomplishments, but a life-long endeavor which is, itself, rewarding and
fulfilling.
114:14
2Ibid
328:41
4Ibid
FOOTSTEPS IN TIME
“...and Avraham was seventy-five years old when he left Charan” (12:4)
The chronology of this week’s parsha poses many difficulties. The Torah
begins with Avraham’s arrival in Eretz Yisroel at the age of seventy-five.
A short while later Avraham is forced by famine to descend to Mitzrayim.
The Torah then records the dispute between the shepherds of Avraham and
the shepherds of Lot, which leads to their separation. Following the
separation, the Torah records the war of the four kings who came primarily
from lands east of the Jordan River against the five kings who came from
lands west of the Jordan River. The four kings are victorious, capturing
the five kings and their territories, and ultimately Avraham conquers the
four kings. Finally, the Torah records the Covenant of the Pieces.
According to the Seder Olam, which is the consensus of most commentaries,
Avraham was seventy years old at the Covenant of the Pieces.1 According to the Baalei Hatosfos, the war
of the kings occurred when Avraham was seventy-three.2 Therefore, the parsha begins with Avraham going to
Eretz Yisroel at the age of seventy-five, and almost immediately
descending to Mitzrayim. Then the parsha records the war of the kings when
Avraham was seventy-three, and finally, the Covenant of the Pieces when he
was seventy. Although “ayn mukdam ume’uchar baTorah” - “the Torah is not
written to reflect chronological sequence”, the logical manner in which to
record information is chronologically. Therefore, whenever the Torah
departs from a chronological sequence, an explanation is required.
In the Midrashim of this week’s parsha we are introduced to the concept
of “Ma’asey avos simon labanim” - “The actions of the Patriarchs are a
portent for the children.”3 On one
level, this is to be understood that the refinement of character which our
forefathers underwent was genetically engraved upon them and subsequently
bequeathed to their offspring.Developing the theme set by the Midrash, the
Ramban adds a second facet to the notion of the actions of the Patriarchs
being a portent for the children.4 He
explains that events which transpired in Avraham’s life were prophetic
symbols, ensuring future blessings for his descendants. The explanation
for this is as follows: Using the Torah as the blueprints, the world was
created with a master plan and purpose, the ultimate goal of man being to
reveal Hashem’s glory.5 Which nations
and individuals who would play a pivotal role in achieving this result,
would be determined by the choices they make. Although the Patriarchs were
worthy Chariots to be the bearers of Hashem’s glory in this world, this
would not necessarily assure that their offspring would be included in the
master plan.6 Even prophesies assuring
the creation and continuity of offspring can be abrogated by the sins of
those offspring, as the Talmud states, “shemah yigrom hachayt” - “perhaps
sin will intercede”.7 A prophesy
accompanied by the actions of the Patriarchs foreshadowing the event,
guarantees that history will unfold in the manner prophesied.
The Avos have the ability to orchestrate the course of Jewish history.
Therefore, the events of Avraham’s life must be viewed on two planes:
those events which affect him individually, and those in which he
functions as the head of the corporate entity of Klal Yisroel. The Torah
reflects a sequence of events as they affect the entity of Klal Yisroel,
not necessarily as they unfold in Avraham’s private life. Avraham’s going
down to Egypt because of the famine foreshadows Bnei Yisroel going down to
Egypt because of a famine. Pharoah attempts to take Sarah from Avraham,
much the same way as the Egyptians attempt to kill all of the male Jewish
children so that they could take the females for themselves.8 Avraham
leaves Mitzrayim with great wealth, ensuring that his descendants would do
the same. When entering Eretz Yisroel,a dispute with Lot ensues.
Similarly, when attempting to enter Eretz Yisroel, Bnei Yisroel are
confronted by Ammon and Moav, descendants of Lot.9 Bnei Yisroel conquer the east side of the Jordan, and in the
days of Yehoshua, the west side of the Jordan, foreshadowed by Avraham
defeating the four kings.
Rashi offers a detailed description of how the Covenant of the Pieces made
irrevocable the gift of Eretz Yisroel to Bnei Yisroel and ensured their
survival from the times of the Davidic Dynasty, followed by the four
monarchies which will dominate Bnei Yisroel in exile, and culminating with
the coming of Moshiach.10
Parshas Lech Lecha reflects the entire gamut of Jewish history, beginning
with the descent to Egypt and concludingwith the coming of Moshiach. It is
this chronology that the parsha follows, with Avraham functioning as a
Patriarch impacting upon his descendants rather than the sequence of his
own private life.
1Seder Olam 1
2Berachos 7b
3Beraishis Rabbah 40:6
4See Ramban 12:6, 12:10
5Shabbos 88b
6Beraishis Rabbah 47:6
7Berachos 4a
8Shemos Rabbah22:1
919:37-38
10See 15:1-21
