All Dusty

As we begin to learn the Parshios of the Avos HaKedoshim, it can truly be invigorating to remember that these are not mere historic accounts. As Chazal tell us, “Maseh Avos Siman L’Banim”, and so each Parsha and Passuk that tells us about the Avos and their lives can really can become a lens through which to view our own lives and circumstances. With this in mind, let us explore one of the many exchanges that take place between Hakodosh Baruch Hu and Avrom in this weeks Parsha.

The Torah tells us that after returning from Mitzrayim, the shepherds of Avrom got into a disagreement with those of Lot. Recognizing that they could no longer coexist in the same area, Avrom was forced to bid his nephew farewell, telling him “Hiparedh Nah MeAlai”, separate from me. Ever the paradigm of selflessness, Avrom offers Lot the choice of where to settle and assures him that he will happily go elsewhere: “Im Hasmol V’Amnia V’Im HaYamin V’Asmola.” Lot of course chooses the area that seems most fertile, though it included the land of Sedom and Amorah, which the Torah tells us were full of Reshaim. Avrom, for his part, stayed in Eretz Canaan.

It is following these Pessukim that the Torah tells us of a message that Avrom received from Hashem. The Nevuah, in which Hashem promises to give Avrom children of his own that will inherit the entire land of Eretz Yisroel, begins with the words “V’Hashem Amar El Avrom Acharei Hipared Lot Mimenu,” a phrase which requires some explanation.

Rashi here seems to be bothered by the addition of the words “Avrom Acharei Hipared Lot”. It is obvious from the sequence of the Pessukim that Hashem spoke to Avrom after Lot took his leave, why does the Torah have to specifically point this out? Rashi therefore explains, based on the Medrash Rabba, that this instance was proceed by a period during which Hashem did not speak to Avrom: “Kol Zman SheHarasha Imo Haya HaDibur Poresh Mimenu,” during the time that the Rasha, that is Lot, was with Avrom, he did not receive Nevuah in this way.

The remaining words of this phrase may point to a similar notion as well.

The Ohr HaChaim Hakadosh points out that the words “V’Hashem Amar El Avrom” seem almost out of order: usually the Torah would say “Vayomer Hashem El Avrom Achrei Hipared Lot…” or something of that nature. Why does the Passuk here place the word “VaHashem” first? He explains that this terminology indicates that Hashem spoke to Avrom immediately after Lot left, because “Gam Hashem Haya Mitzapeh El Hadavar”, Hashem was waiting for this to happen. Taken together with the words of Rashi, this is somewhat understandable: because Hashem could not, or would not, speak to Avrom so long as Lot was with him, He awaited the day that Lot would leave, at which point Avrom once again received the Dibur, “Takif U’Miyad”, immediately.

It is clear from the words of Rashi and the Ohr Hachaim, which are both based on the Divrei Chazal, that Avrom was adversely affected by the presence of Lot. For some reason, the presence of his nephew precluded Avrom from receiving the Dibur, and Hashem Himself eagerly awaited the day that their relationship would end. If this is the case, however, we must ask ourselves why Avrom did not send Lot away earlier. Why did Avrom allow this negative presence to remain in his midst?

While we know that “Ain HaMikra Yotzei Midei Peshuto”, that the Pessukim must be understood in their most Pashut sense, as explained by the Rishonim, perhaps we can explain these Pessukim slightly differently as well. To begin with, if we are to understand that Lot was a Rasha, we should question when he gained this status. Hashem spoke to Avrom at the beginning of our Parsha to instruct him to leave Charan: “Lech Lecha” and it is clear from the Pessukim that Lot was with him at the time. If Hashem could not speak to Avrom when Lot, a Rasha, was with him, we have to assume that at that juncture Lot was in fact not a Rasha. In fact, the Sforno at the end of Parshas Noach notes that while Terach failed to complete his move to Eretz Yisroel, as indicated by the words “Vayamas Terach B’Charan”, his grandson Lot did just the opposite. By initially accompanying Avrom, Lot demonstrated his own desire to achieve Yerushas HaAretz, and he was rewarded for his actions.

It seems then, that at least at the time of the Tzivuy of “Lech Lecha”, Lot was not a Rasha and therefore Avrom was able to receive the Dibur of Hakadosh Baruch Hu. It is also clear, though, that by the time he left Avrom, Lot had suffered a decline of sorts. He chose the Kikar HaYarden even though, and perhaps because, it was inhabited by the Anshei Sedom V’Amorah who were depraved and sinful.

We must then ask ourselves: when did Low undergo this change? At what point did he go from the nephew of Avrom who strove to be affected by his uncle’s presence, to one who recklessly if not eagerly chose to live among Reshaim?

Perhaps the answer can be found in the Pessukim which come between the Tzivuy of “Lech Lecha” and the argument between the two groups of shepherds: Avrom’s detour to Mitzrayim. There is no mention of Lot, or anyone else accompanying Avrom to Mitzrayim, but when he returned the Passuk makes a point of telling us “V’Lot Imo,” Lot was with him. Maybe this is what caused the change in Lot.

We know that the Mitzriyim were “Shetufei Zima”, an especially immoral nation. This is why Avrom was concerned about Sarai’s wellbeing when they approached Mitzrayim—they were entering a land of people motivated by their basest instincts. Perhaps it was during their time in Mitzrayim, when Lot was exposed to these wicked people, that he underwent change. When they left to Mitzrayim Lot was among those who saught to be affected by Avrom, but it was when they returned to Eretz Canaan that the rift occurred between them. Following his time in MItzrayim it is no wonder that Lot chose the area that included Sedom, which was inhabited by those who acted similarly to the Mitzriyim who had so affected him in the first place.

If this is the case, that Lot suffered his downfall because he accompanied Avrom to Mitzrayim, maybe we can now understand the Nevuah received by Avrom slightly differently.

We know that Avrom had one true wish at that point in his life: he desired children to whom he could pass on his legacy. He was ever the Ivri, the one standing opposite everyone else in the world, the one who had recognized the Yichud Hashem and brought this reality to all whom he encountered, and he wished to be able to pass these gifts on to the next generation. At that point, however, he had no children, and the closest relative that he was able to somewhat affect was Lot. Avrom took Lot on his travels and kept him within his sphere of influence, and up till that point had some success—evidenced by Lot’s choice to join Avrom in leaving Charan.

But now, all was lost. In one brief visit to Mitzrayim, Lot was affected by those surrounding them to the point where he and Avrom could not even reside in the same area. He had reached a nadir such that the Shechina could not even appear to Avrom so long as they were together. Surely this cause Avrom some consternation: even if he bore children, would they be strong enough to resist the lure of Zima, to remain Ivrim when everyone else was enjoying the pleasures of the world?

It was for this reason that Hashem spoke to him “Takif U’Miyad”, immediately, as the Passuk indicates with the words “V’Hashem Amar El Avrom.” Once it was possible, Hashem wanted to waste no time in explaining to Avrom why his fears were unfounded.

Let us look at what he was told.

First, Hashem says to Avrom, “Sah Einecha”, raise your eyes. The Medrash Agadah indicates that this is a Lashon of Nechama, consolation—Avrom, it seems, was upset and Hakadosh Baruch Hu tells him to lift his eyes, to see the positive.

Then, Hashem once again promises to give the entire land of Eretz Yisroel to Avrom, “Tzafona, V’Negba, Yama V’Kedma”. The Meshech Chachma explains that Hashem was telling Avrom something very important about Artzenu Hakedosha: it is under the Hashgachas Hashem regardless of who is living there. Although when he looked around, Avrom saw a land inhabited by the Canaanim who had a strong grip on their territory, Hashem said “Sah Einecha”, look to the sky, for that is where the true Hashgacha of Eretz Yisroel resides, and it is from that that its Kedusha emanates.

Besides an important message about the eternal Kedusha of Eretz Yisroel, however, maybe these words were meant to address Avrom’s underlying fears about the fate of his offspring.

The next promise he was given at the time was “V’Samti Es Zaracha K’Afar HaAretz.” Interestingly this is the only time that Bnei Yisroel are compared to Afar HaAretz, dust, in the lifetime of Avrom—elsewhere they are compared to the stars or the sand. The Medrash says that Afar HaAretz refers to the fact that his children would be scattered among the world, just as the dust of the earth is.

Why would Hashem choose this metaphor for Avrom’s future offspring at this point? If he is being promised Yerushas HaAretz for his children, why would Avrom be told that they would be scattered among the earth like Afar? This is especially difficult if we understand that Avrom was concerned about his own children’s fate following Lot’s downfall—why tell him now that they were desitned to live amongst the nations of the world?

There is another interpretation of “Afar HaAretz” brought by a different Medrash that may answer the question: just like the ground can only flourish if watered, so to Bnei Yisroel can flourish if connected to the Torah Hakedosha, which is Nimshal L’Mayim.

This entire Nevuah, then, served to explain to Avrom why he should not be concerned about the fate of his children, and therefore his legacy.

Hashem explained to him that the Kedusha of Eretz Yisroel is not controlled by its inhabitants—it answers to a higher source so to speak, and was under Hashgachas Hashem regardless of who thought they were in physical control. Bnei Yisroel is similar: though we are like Afar, we may be scattered among the nations of the world, we are also always connected to Kedusha through the Torah. The two meanings of Afar are tied to each other: we can survive when dispersed because we have an inherent Kedusha provided by our connection to the Torah. Avrom was thus assured that, though Nisayon exists, our survival is not as precarious as that of Lot because, like our homeland, we operate under the Hashgachas Hashem and the influence His Torah.

The Nevuah given to Avrom after Lot left was thus quite appropriate—it was indeed a Nechama, as the MEdrash indicates, because it gave him peace from his worries.

Though given to Avrom more than three thousand years ago, this message is of vital importance to us as well. No matter how far we feel, we must remember that we are the Afar HaAretz, and can always flourish if nurtured by the Torah Hakedosha. We can carry the torch of Avrom Avinu with pride, knowing that we best represent the legacy that he so desired.