On Shabbat…I led a study session created by Rabbi Menachem Liebtag of Midreshet Lindenbaum in Jerusalem. You may want to take out a chumash and look at the portions cited below. The parasha studied was Lech L’cha and the topic investigated was the promise/revelation given to Avram about becoming a great nation in the Land.
Note the first time there is a promise made:
"I will make you a GREAT NATION... and through you all the Nations of the world will be blessed..." (see 12:1-3)
God initiates this special relationship with Avraham Avinu to become the 'forefather' of a 'model nation' that will direct mankind toward a monotheistic G-d centered focus.
But the promise is not just made once in this parasha, it is made again and again.
"To your ZERA [offspring] I shall give this ARETZ [land]" (see 12:7)
Had this been a fairytale, we would have seen Avraham settling the land, having many children, and his seed becoming a nation that brought G-d’s name with great ease to the other people in the region. But if you look at the section beginning with line 10, Abram and Lot (his nephew) and Sarai (his wife) and all those who were with him end up having to leave the land because of a famine. They go to Egypt.
How did Egypt differ from the Land of Canaan? Egypt had the Nile River that caused the land to be fertile. Israel had to rely upon rain….and at this point there is a famine in the land. You’ll notice that upon their return to the Land, both Lot and Abram are described as being very rich.
The third time the promise occurs is after they return and there has been a parting of the way between uncle and nephew. (see 13: 14-17)
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
As he had no children of his own, Avraham may have understood that God's promise of "zera" would be fulfilled through Lot. 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.
But let’s look further at the details of the parting:
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. 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 this conclusion is reached.
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 (a Babylonian translation or interpretation of the text) 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. Avram chose a land that depended upon G-d for its source of water….namely rain….Lot did not.
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) His promise of "zera v'aretz" remains.
The next time G-d speaks to Avram is in chapter 15. Avram has just successfully completed his first military venture in the Land( found in chapter 14) …. G-d tells Avram not to be fearful. He will not die without an heir, without a child. He will have offspring that are as numerous as the stars in the sky. (see 15:5)
The end of chapter 15 has a very strange scene of a covenant of parts. It is at this time that G-d assures Abraham that his offspring will indeed inherit the Land….but take a look at lines 13- 16…. What do you notice?
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.
Rabbi Menachem Leibtag, with whom I studied this summer, summarized the theme of G-d’s promise in a very
Special way:
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.
A Personal conclusion:
The purpose of Eretz Yisrael is to have a place from which a message for the entire world will be heard….that there is a proper way to live one’s life….there is a way to infuse holiness into the mundane….Israel is not just any old country….it is an integral part of the Jewish people….the place from which we believe our message about the concept of how to live with justice and righteousness can be given. Ki Mitziyon Taytze Torah!
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