The articles in this column are transcriptions and adaptations of shiurim by Rav Joseph Ber Soloveitchik, zt”l. The Rav’s unique perspective on Chumash permeated many of the shiurim and lectures he presented at various venues over a 40-plus-year period. His words add an important perspective that makes the Chumash in particular, and our tradition in general, vibrant and relevant to our generation.
This week’s d’var Torah is dedicated in honor of the yahrtzeits of my uncles, Rabbi Yechezkel Halberstam (Gorliczer Rebbe), zt”l and Rabbi Hershel Reinman, zt”l.
Avraham emerges in Parshas Lech Lecha as the great personality of Jewish history. The previous two parshios are a preamble to the patriarchs and the birth of Knesses Yisrael.
Avraham’s reputation began to reach its apex when he consummated the first of two covenants with Hashem, years before the birth of Isaac. The purpose for Isaac’s birth was for Avraham to have an heir to Bris Bein Habesarim.
The Torah says Bayom Hahu, on that day, Hashem made a covenant with Avram granting him and his children the land of Canaan. At the end of the parsha there is another covenant, Bris Milah, that reiterated the granting of the land to Avraham and his descendants for all generations. Hashem commands Avraham to circumcise Ishmael, even though neither he nor his descendants will have any part of the covenant regarding the land.
Why was it necessary to have two covenants focused on granting the land to Abraham’s descendants? After all, when thinking about the granting of the land to the Jewish people, we very often overlook the second covenant and instead focus on the Bris Bein Habesarim. Another question is why separate the two covenants with the story of Ishmael and Hagar? Why not combine or at least juxtapose the two covenants?
Bris Bein Habesarim affirmed that Hashem gave the land to Avraham’s children. It does not specify for how long. It did not guarantee the Jewish people eternal ownership of the land. The second covenant specifies that the gift is eternal. What is the nature of this eternal bond? How does one understand it in context of the continuity of the Jewish nation and its ability to survive tragedy and holocaust throughout the millennia?
Jewish history is a very perplexing subject. The two covenants described in our parsha help explain dual fundamental, yet enigmatic aspects behind our survival. The first, based on the Bris Bein Habesarim, is that Eretz Yisrael has waited for us. The Midrash says (Vayikra, Toras Kohanim 26:31), “V’hashimosi Ani Es Haaretz” (and I will lay waste to the land), this is a good thing for Bnei Yisrael, for it means that the enemies of Israel will derive no benefit from the land nor will they conquer or settle it.
Major portions of the world were colonized during the 1600s through 1800s. Over the last millennium, many countries unsuccessfully attempted to colonize Eretz Yisrael. All this while many of the surrounding countries, Egypt, Syria, Iraq were much more developed during this period. Eretz Yisrael remained untamed, barren, a land of sand and stones. Had the land been colonized it would have been much more difficult for the Jews to return to her.
Eretz Yisrael is Kolet, absorbs, its inhabitants. Eretz Yisrael also rejects and expels those that are not its rightful owners, L’haki. This rejection expresses itself in refusing to yield to all interlopers, waiting until the rightful owners return.
According to Beis HaLevi, Jeremiah’s statement, “Al Har Tzion Sheshamem Shualim Hilchu Bo, Atah Hashem L’olam Teshev,” implies a blessing for the Jewish people. Many attempted to settle the land unsuccessfully. The fact that her stones could not be conquered indicates the eternal Kedushas Eretz Yisrael. The land remained loyal to the people.