Parashat Lech-Lecha – 5786

Parashat Lech-Lecha

As we already know, the Parashah Lech Lecha marks a new beginning in God’s plan for humanity. The two previous Parashot, Bereshit and Noah, speak of the beginning of everything and the restart of everything again. In this Parashah, the focus is on the birth of the people who will be the preferred place for God to be recognized in his world: a people who will receive special treatment, a special mission, and a special commitment. From this step, inaugurated with Abraham, God will make a Covenant and establish a contract (Torah) of commitment for both parties.

Therefore, this account of Abraham symbolizes the model for this new stage of God’s creative action. In a context where there was no perception of a One God, creator of all, Abraham represents this great rupture in human consciousness: there is One God who governs everything, and the gods are nothing.

There is a Midrash that pedagogically teaches us the change Abraham made in his family’s customs and beliefs:

“Rabbi Hiyya said that Abram’s father, Terah, made idols, and once Terah left and left Abram to run the shop. A man came and asked to buy an idol. Abram asked the man how old he was. The man replied that he was 50. Abram exclaimed that it was a shame for a 50-year-old man to worship a one-day-old object. The man was ashamed and left. On another occasion, a woman came with a plate of flour and asked Abram to offer it to the idols. Abram took a stick, broke the idols, and placed the stick in the hand of the largest idol. When Terah returned, he demanded that Abram explain what he had done. Abram told Terah that the idols fought among themselves to be fed first, and the largest one broke the others with the stick. Terah asked Abram why he mocked him, since the idols had no conscience. Abram responded by asking Terah to listen to what he had just said. So, Terah seized Abram and handed him over to Nimrod, king of Shinar. Nimrod proposed that they worship fire. Abram replied that they should instead worship water, which extinguishes fire. Nimrod agreed to worship water. Abram replied that they should instead worship clouds, which carry water. Nimrod agreed to worship the clouds. Abram replied that they should instead worship the winds, which disperse the clouds. Nimrod agreed to worship the wind. Abram replied that they should instead worship human beings, who bear the wind. Nimrod then accused Abram of merely mincing words and decreed that they would worship nothing but fire. Nimrod threw Abram into the fire, challenging Abram’s God to save him from it. Haran stood there undecided. Haran reasoned with himself that if Abram survived, then Haran would say he was of Abram’s faith, but if Nimrod were victorious, then Haran would say he was on Abram’s side. Nimrod. When Abram went down into the furnace of fire, God saved him” (Genesis Rabbah 38, 13).

That’s why the Parashah begins with the expression “Leh Leha.” Many interpretations can be given to this, given that Hebrew doesn’t use vowels, and therefore, there are several possible understandings. “Leh Leha” means ‘get thee out’ or “go to you” or can be read as “Leh Leh” meanings “go, go” (leave quickly or leave and don’t come back).

Rashi interprets it as: “leave for your own good.” The place God is indicating to Abram, where He will make him a great nation, whereas where he is, he won’t be able to have children and form a family.

In truth, Abram must leave his universe of non-life, the context of the gods, which was a reality without God. Hence this radical demand to break with everything that the polytheistic culture signified. It is necessary to leave all previous ties to begin a new reality in a new place. God asks Abram to leave everything: his land, his birthplace, his parental home that is, to be born again, to follow Him. Abram must completely rebuild himself so that God can build from him a new reality for humanity. On the other hand, he will be assured by God so that he can respond to His call. God’s plan is great: “I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing … and in thee shall all families of the earth be blessed”. Rashi’s commentary, summarizing the tradition of the Sages, shows how God follows paths contrary to those of the world. Leaving the context of one’s land and parental home and setting out on one’s own journey reduces the ability to have a family, shortens one’s lifespan, and prevents one from achieving renown. God will provide Abram with three special blessings: to be a great nation, to be blessed (with health), and to make his name great. He concludes: “And be thou a blessing.” Rashi interprets this as saying that God bestows His blessing upon Abram. From now on, Abram is the one who dispenses the blessing to whomever he judges should be blessed.

The Parasha ends with the establishment of God’s promises to Abraham when he asks him ‘Leh Leha’, to leave everything of which he was a part, the world of his false values, ​​to enter the world of God: he settled in the Land of Promise (Land of Israel), and finalized his Covenant with God by circumcising himself and with him all who belonged to his clan.

We learn that gods can populate the reality of our lives and our world. This call from God: ‘Leh Leha’ can be actualized in our lives where fidelity to God, through His Word, imposes a break with false values ​​(gods) to achieve the fulfilment of the promises for ourselves and for the world where God will be One and Unique for all.

This week’s Parasha Commentary was prepared by
Elio Passeto, NDS, Jerusalem–Israel, Director

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