Parashat Lech-Lecha begins with the story of Abram leaving his birthplace in Haran. God promises the land of Canaan to Abram and his descendants. Because of a famine in the land, Abram takes his family to Egypt. While there, the pharaoh orders Abram's wife, Sarai, to live in his palace. Plagues come upon Egypt as punishment for what Pharaoh has done, and Sarai is restored to Abram. Returning to Canaan, Abram and his brother's son, Lot, divide the land in order to prevent any disagreements between them. Later, Lot is attacked and taken hostage by enemy kings. Abram rescues him and his family. Because Abram and Sarai have trouble conceiving a child, Sarai, in the custom of ancient times, invites her maidservant, Hagar, to have a child with Abram. When Hagar becomes pregnant, she begins to abuse Sarai, who responds by chasing away Hagar. An angel tells Hagar to return, and she bears a son whom Abram names Ishmael. As this Torah portion concludes, Abram is instructed to circumcise himself and Ishmael. Abram is told that the circumcision of all males at eight days of age will be a sign of God's covenant with him and his people forever. - A Torah Commentary for Our Times by Harvey J. Fields
(א) לך לך. להנאתך ולטובתך, ושם אעשך לגוי גדול, וכאן אי אתה זוכה לבנים ועוד שאודיע טבעך בעולם:
(1) "Go, yourself" - For your benefit, and for your own good, and there I will make you into a great nation. Here you will not merit children. And what's more, I will let the world know all about you.
(א) "וַיֹּאמֶר ה' אֶל אַבְרָם לֶךְ לְךָ מֵאַרְצְךָ וְגוֹ'"… אמר רבי יצחק משל לאחד שהיה עובר ממקום למקום וראה בירה אחת דולקת אמר תאמר שהבירה זו בלא מנהיג הציץ עליו בעל הבירה אמר לו אני הוא בעל הבירה כך לפי שהיה אבינו אברהם אומר תאמר שהעולם הזה בלא מנהיג הציץ עליו הקב"ה ואמר לו אני הוא בעל העולם… הוי "וַיֹּאמֶר ה' אֶל אַבְרָם לך לך וגו'":
(1) YHVH said to Abram, "Go forth from your land…" … Rabbi Yitzchak said: this may be compared to a man who was traveling from place to place when he saw a castle lit up (bira doleket). He said, "Is it possible that this castle lacks someone to look after it? The owner of the castle looked out and said, “I am the owner of the castle.” Similarly, because Abraham said, “Is it possible that this world has no guide?," the Holy Blessed One looked out and said to him, “I am the Master of the Universe.” … Hence, God said to Abraham, Go forth… (Lech Lecha).
Rabbi Jonathan Sacks Radical Then, Radical Now, Harper Collins, 2000
Abraham's bewilderment is clear. This sensitive human being gazes at a brilliantly structured universe, a splendid piece of art. He is overwhelmed by the grandeur of a sunset and by the miracle of childbirth; he marvels at the roaring ocean waves and at the silent, steady beat of the human heart. The world is indeed a palace.
But the palace is in flames. The world is full of bloodshed, injustice and strife. Thugs, abusers, rapists, kidnappers and killers are continuously demolishing the palace, turning our world into an ugly tragic battlefield of untold pain and horror.
What happened to the owner of the palace? Abraham cries. Why does G‑d allow man to destroy His world? Why does He permit such a beautiful palace to go up in flames? Could G‑d have made a world only to abandon it? Would anyone build a palace and then desert it?
Note that the owner of the palace does not make an attempt to get out of the burning building or to extinguish the flames. He is merely stating that He is the owner of the palace that is going up in smoke. It is as if, instead of racing out, the owner were calling for help. G‑d made the palace, man set it on fire, and only man can put out the flames. Abraham asks G‑d, "Where are you?" G‑d replies, "I am here, where are you?" Man asks G‑d, "Why did You abandon the world?" G‑d asks man, "Why did you abandon Me?"
L'chi lach, to a land that I will show you
Leich l'cha, to a place you do not know
L'chi lach, on your journey I will bless you
And you shall be a blessing (3x)
l'chi lach
L'chi lach, and I shall make your name great
Leich l'cha, and all shall praise your name
L'chi lach, to the place that I will show you
L'sim-chat cha-yim (3x)
l'chi lach
L'chi Lach by Debbie Friedman
The need to keep moving, to allow oneself to be changed by the propulsion of a journey, is integral to the Jewish soul and spirit. Travel is the first act of the first Jew: “Now the Lord said to Abraham, ‘Get up and go out of your country, and from your family and from your father’s house, to the land that I will show you’” (Gen. 12:1). Go and keep going. Part of the process of becoming a Jew was to take a journey. The charge that Abraham embraced as an individual was mimicked by an entire nation. To go where they had not been. To cut off the ties of the past and to endure the challenges that the journey presented. All of this would merit them the Promised Land and the gift of nationhood. Those who survived were wiser for the journey. They became more expansive in the process. They realized that what keeps a nation going is literally that it keeps going, or, in the words of Michael Walzer, “the wilderness had to be a new school of the soul.” - by Erica Brown
And I will bless you;
I will make your name great,
And you shall be a blessing.*a blessing I.e., a standard by which blessing is invoked; cf. v. 3 end.
(3) I will bless those who bless you
And curse the one who curses you;
And all the families of the earth
Shall bless themselves by you.”
(י) פִּדְיוֹן שְׁבוּיִים קוֹדֵם לְפַרְנָסַת עֲנִיִּים וְלִכְסוּתָן. וְאֵין לְךָ מִצְוָה גְּדוֹלָה כְּפִדְיוֹן שְׁבוּיִים שֶׁהַשָּׁבוּי הֲרֵי הוּא בִּכְלַל הָרְעֵבִים וְהַצְּמֵאִים וַעֲרוּמִּים וְעוֹמֵד בְּסַכָּנַת נְפָשׁוֹת. וְהַמַּעֲלִים עֵינָיו מִפִּדְיוֹנוֹ הֲרֵי זֶה עוֹבֵר עַל (דברים טו ז) "לֹא תְאַמֵּץ אֶת לְבָבְךָ וְלֹא תִקְפֹּץ אֶת יָדְךָ" וְעַל (ויקרא יט טז) "לֹא תַעֲמֹד עַל דַּם רֵעֶךָ" וְעַל (ויקרא כה נג) "לֹא יִרְדֶּנּוּ בְּפֶרֶךְ לְעֵינֶיךָ". וּבִטֵּל מִצְוַת (דברים טו ח) (דברים טו יא) "פָתֹחַ תִּפְתַּח אֶת יָדְךָ לוֹ". וּמִצְוַת (ויקרא כה לו) "וְחֵי אָחִיךָ עִמָּךְ". (ויקרא יט יח) "וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ". (משלי כד יא) "וְהַצֵּל לְקֻחִים לַמָּוֶת" וְהַרְבֵּה דְּבָרִים כָּאֵלּוּ. וְאֵין לְךָ מִצְוָה רַבָּה כְּפִדְיוֹן שְׁבוּיִים:
(10) The redemption of captives receives priority over sustaining the poor and providing them with clothing. [Indeed,] there is no greater mitzvah than the redemption of captives.30For as the Rambam continues to explain, all of the different aspects of charitable gifts are included in the redemption of captives (Bava Batra 8b). For a captive is among those who are hungry, thirsty, and unclothed and he is in mortal peril.31For at any time, his captors may take his life. If someone pays no attention to his redemption, he violates the negative commandments: "Do not harden your heart or close your hand" (Deuteronomy 15:7 , "Do not stand by when the blood of your neighbor is in danger" (Leviticus 19:16 , and "He shall not oppress him with exhausting work in your presence" (ibid. 25:53). And he has negated the observance of the positive commandments: "You shall certainly open up your hand to him" (Deuteronomy 15:8 , "And your brother shall live with you" (ibid. 19:18), "Love your neighbor as yourself" (Leviticus 19:18 , "Save those who are taken for death" (Proverbs 24:11 , and many other decrees of this nature. There is no mitzvah as great as the redemption of captives.
(ב) בֶּן עַזַּאי אוֹמֵר, הֱוֵי רָץ לְמִצְוָה קַלָּה כְבַחֲמוּרָה, וּבוֹרֵחַ מִן הָעֲבֵרָה. שֶׁמִּצְוָה גּוֹרֶרֶת מִצְוָה, וַעֲבֵרָה גוֹרֶרֶת עֲבֵרָה. שֶׁשְּׂכַר מִצְוָה, מִצְוָה. וּשְׂכַר עֲבֵרָה, עֲבֵרָה:
(2) Ben Azzai said: Be quick in performing a minor commandment as in the case of a major one, and flee from transgression; For one commandment leads to another commandment, and transgression leads to another transgression; For the reward for performing a commandment is another commandment and the reward for committing a transgression is a transgression.