Lech Lecha

PARSH AT LEC H L’CH A

AVRAH AM’S DI SC OVER Y Ra bbi Ari Kahn And G-d said to Avram: “Get out from your country, from your birthplace, from the home of your father, to the land which I will show you. . . .” The portion of Lech L’cha begins with the Divine decree directed toward Avraham to leave the home to which he had become accustomed and to set out for a destination unknown. The Torah, however, does not tell us why G-d chose Avraham. What was special about Avraham? Why was he destined to become the first of the Patriarchs, the founder of a nation? Who was Avraham? What were his accomplishments? What would his resume look like? Regarding all these questions, the Torah is silent. Of course, the Midrashic literature ably fills in all the gaps, recounting Avraham’s trials and tribulations. We are told of his lonely explorations, and his eventual discovery. While we have no question about the authenticity of our oral tradition, if these stories of Avraham’s youth are to be taken literally, why does the Torah itself not share them with us? Why was it left to our Sages to inform us of Avraham’s past? While these questions could be posed about any section of Midrash, in this instance the complete lack of explanation of Avraham’s special status leaves us with no apparent reason for the revelation of G-d to man. The Sages tell us of his search, his rejection of accepted notions, his literal and figurative iconoclasm, providing all the necessary background information regarding Avraham. But why is this information found exclusively in the Oral Tradition? Let us consider the picture of Avraham that is painted by our Sages. Avraham was born into a world of polytheism. His father, in fact, is described as a sculptor and purveyor of idols. When Avraham is asked to mind the store, he engages various customers in theological debate. R. Hiyya said: Terach was a manufacturer of idols. He once went away somewhere and left Avraham to sell them in his place. A man came and wished to buy one. 'How old are you?' Avraham asked him. 'Fifty years,’ was the reply. 'Woe to such a man!’ he exclaimed, ‘you are fifty years old and would worship a day-old object!' At this he became ashamed and departed. On another occasion a woman came with a plateful of flour and requested him, 'Take this and offer it to them.’ So he took a stick, broke them, and put the stick in the hand of the largest. When his father returned he demanded, ‘What have you done to them?’ ‘I cannot conceal it from you,’ he rejoined. ‘A woman came with a plateful of fine meal and requested me to offer it to them. One claimed, "I must eat first," while another claimed, "I must eat first." Thereupon the largest arose, took the stick, and broke them.’ ‘Why do you make sport of me,’ he cried out; ‘have they then any knowledge!’ “Do

your ears hear what your mouth is saying?,’ he retorted. (Midrash Rabbah Genesis XXXVIII:13) The challenge that Avraham poses is a theological one which undoubtedly was the result of many long hours of painstaking analysis and critical thinking. We are told that Avraham considered the various forms of worship which were extant in his region1, rejecting one after the other through the use of critical thinking. Avraham uses pure logic to conclude that the world must have had a beginning: R Berekiah commenced: ‘We have a little sister, and she has no[t developed] breasts’{ Song of Songs 8:8}” “Little”; even as a young person he stored up pious acts and good deeds, “She has no[t developed] breasts”; no breasts suckled him. (Midrash Rabbah 39:3 ) From where did Avraham learn Torah? Said R. Shimon bar Yochai, “His two kidneys became like pitchers of water, from whence Torah gushed forth. (Midrash Rabba 95:3) These obscure Midrashim describe Avraham’s theological development, and stress that he arrived at his conclusions on his own; he had no teacher. He reasoned that there must be some great force this world; there must be a First Cause, there must be a G-d. After shattering his father’s idols, Avraham argues with Terach, “If you recognize that the idols do not have the power to help or harm one another, how can you possibly base all of your dreams, hopes and aspirations on the power of these impotent stones?” Avraham is persecuted for his beliefs. Nimrod, a wicked tyrant, attempts to lead Avraham toward the worship of idols or nature--anything concrete. “Thereupon he seized him and delivered him to Nimrod. ‘Let us worship the fire!’ he [Nimrod] proposed. 'Let us rather worship water, which extinguishes the fire,’ replied he[Avraham]. 'Then let us worship water!' 'Let us rather worship the clouds which bear the water.' 'Then let us worship the clouds!' 'Let us rather worship the winds which disperse the clouds.’ 'Then let us worship the wind!’ 'Let us rather worship human beings, who withstand the wind.’ ‘You are just bandying words,’ he exclaimed; ‘we will worship naught but the fire. Behold, I will cast you into it, and let your G-d whom you adore come and save you from it.’ (“Midrash Rabbah - Genesis XXXVIII:13) With each suggestion, Avraham forces Nimrod to recognize that the object of his worship can be reduced to a previous form, or something more powerful. In this dialogue we can discern Avraham’s philosophical position: There must be a First Cause—a G-d. Eventually, Nimrod hurls Avraham into the fire. Avraham is saved, and leaves the furnace unscathed. We witness the incredible heroism of Avraham, who is willing 1

see Talmud Shabbat 156a

to sacrifice all for the ideas and ideals in which he has come to believe. Why does the Torah omit these impressive stories of religious searching and discovery, persecution and heroism? Surely the image of Avraham withstanding the torments of his persecutor would have served as an impressive example for future generations. Apparently G-d preferred to begin the tale of Avraham with revelation: And G-d said to Avram: “Get out from your country, from your birthplace, from the home of your father, to the land which I will show you. . . .” The issue at hand is that for all of Avraham’s genius, his decisions and behavior are based on logic—wonderful logic, compelling logic, but nevertheless human logic. There are limits to the human mind, to man’s understanding. When man analyzes the world around him, he is limited by his subjectivity.2 Did Avraham know that he was right? All the logic that he could muster pointed in the direction of the truth of his conclusions. But did he know that he was right? Of course, he must have felt with every fiber of his being that he had uncovered the truth, he had found G-d. But could he know with complete certainty that he was, indeed, correct? Avraham was so convinced of the merits of his argument that he was literally prepared to die for them. He was not satisfied with merely embracing his new Weltanschauung for himself; he endeavored to teach and inspire others to follow the same path. What the Rabbis in the Midrash leave us with is an image of a spiritual giant who arrives at a conclusion based on careful, compelling logic, of a man who is so intellectually honest that he is willing to die for his convictions. Perhaps now we can understand why the Torah starts the saga of Avraham with a Revelation. The Torah is a document which describes the covenant between G-d and His people, between the people and their G-d. Such a commitment can only be based on revelation. Human logic has its limits; revelation is beyond logic, it is meta-logical. The Torah is replete with commandments, yet such commandments can only exist if there is a command. Revelation is the vehicle through which G-d commands us.3 Let us consider: When Avraham was willing to enter the furnace, did he know that was the proper mode of behavior? Prior to G-d’s revealing Himself, did Avraham know the proper response for each situation, or was he merely using logic? Of course, every one of Avraham’s decisions was, indeed, correct. Avraham was so spiritually sensitive that he had the ability to discern G-d’s will; this is the reason that our Sages, in the Midrash, have recorded and preserved Avraham’s trials and tribulations. The belief in monotheism is eminently logical, and Avraham’s behavior was heroic. However, in the absence of a Divine command--of any Divine communication—Avraham’s behavior took on a subjective cast. Avraham knew that there is a G-d; Avraham was correct. But our story begins with the Revelation. 2

see Kuzari 4:27

3

See Toras Chaim page 145 for Rav Chaim Solovietchik’s understanding of the distinction between faith and knowledge.

Said R. Isaac: This may be compared to a man who was traveling from place to place when he saw a building in flames. ‘Is it possible that the building lacks a person to look after it?,’ he wondered. The owner of the building looked out and said, “I am the owner of the building”. Similarly, because Avraham our father said, “Is it conceivable that the world is without a guide?” The Holy One, blessed be He, looked out and said to him “I am the Guide, the Sovereign of the Universe”…hence “And G-d said to Avram: “Get out from your country, from your birthplace, from the home of your father, to the land which I will show you...” (Midrash Rabbah - Genesis XXXIX:1) Avraham believes in G-d-- a G-d who is involved in history, a G-d who controls human destiny. What was it that led Avraham to his discovery? Perhaps the Torah wishes to teach us that belief in One G-d is ultimately such a simple concept that anyone, even a child of 3, can conceive of it4. However, spiritual greatness does not exist in a vacuum. The Biblical text leaves us a hint about the source of Avraham’s inspiration--it was none other than his pagan father Terach. There is something unique about Terach. “And Nahor lived twenty nine years, and fathered Terach. And Nahor lived after he fathered Terach a hundred and nineteen years, and fathered sons and daughters. And Terach lived seventy years, and fathered Avram, Nahor, and Haran. (11:24-26) We find that Terach, son of Nachor, fathered three sons: Avram, Nachor and Haran. Terach is the first person to name his son after his own father. Every day of Avraham’s youth, when he looked at his brother Nachor, he was reminded of his roots, and of his father’s roots. Perhaps this is what started Avraham wondering about the origins of other things. This approach, taken to its extreme, eventually led Avraham out of the pagan mindset and into the concept of monotheism. If so, we can ascribe to Terach the nascent belief in One G-d. However, Terach was unable to take the idea to its conclusion. Apparently Terach was derailed somewhere along the way. Another instance of this same phenomenon is to be found at the end of Parshat Noach: Terach took Avram his son, and Lot the son of Haran, his son’s son, and Sarai, his daughter-in-law, his son Avram’s wife, and they went out with them from Or Casdim to go into the land of Canaan, and they came to Charan and dwelt there. (11:31) Terach was on his way to Canaan—Israel—but he never arrived there. He ended up in Charan. Terach was on his way; he knew that he must leave the place of his birth, his homeland, his people. He also knew that his destination must be Israel, but he never quite accomplished his mission. The Revelation with which our Parsha opens commands Avraham, in a sense, to continue that which his father began but lacked the ability to complete. 4

See Kovetz Mamarim of Rav Elchanan Wasserman pg. 11-16

And G-d said to Avram: “Get out from your country, from your birthplace, from the home of your father, to the land which I will show you. . . .” Based on logic, Avraham understood that there must be something beyond logic. Based on his observations of nature, Avraham understood that there must be something beyond nature. Avraham sought this elusive, higher wisdom, and G-d’s Revelation was his answer - confirmation that Avraham had been correct in his logic. G-d’s word was what Avraham sought, and more. Both the medium and the message were Revelation: the fact that G-d communicated directly with man, as well as the content of that communication, a direct commandment which would shape Avraham’s personal destiny: It was in that land that Avram drew near to God. For it is written here AND THE LORD APPEARED UNTO ABRAM: here was revealed to him what he could not previously find out, the hidden force that ruled over the (holy) land, and so HE BUILT THERE AN ALTAR TO THE LORD WHO APPEARED TO HIM. The words “who appeared to him”, which seem to be superfluous, indicate that here was revealed to him that grade which rules over the land, and that he entered into it and was confirmed in it... There were, in fact, two altars, because here it was revealed to him that God is ruler over all, and he became acquainted with the higher wisdom, which he had not known previously. He therefore built two altars, one for the grade (of the Godhead) which was already known to him, and one for the grade which was still concealed. This can be seen from the text: It first says “And he built there an altar to the Lord who appeared to him”, and afterwards it says “and he built an altar to the Lord”, simply-with an allusion to the higher wisdom. Thus Avram proceeded from grade to grade until he reached his own rightful grade, as it is written, “And Avram journeyed, going on still toward the South”, the South (typifying wisdom) being the allotted portion of Avram, and there he finally fixed himself. (Zohar, Bereshit, Section 1, Page 80a). The closing section of the Parsha is equally instructive, for it is here that Avraham is given the commandment of circumcision: And G-d said to Avraham, You shall keep my covenant therefore, you, and your seed after you in their generations. This is my covenant, which you shall keep, between me and you and your seed after you; Every male child among you shall be circumcised. And you shall circumcise the flesh of your foreskin; and it shall be a sign of the covenant between me and you. And he who is eight days old shall be circumcised among you, every male child in your generations, he who is born in the house, or bought with money from any stranger, who is not of your seed. (17:9-12) The basic concept of circumcision is that nature is not perfect, and that man can “improve” on nature. Circumcision declares to man that he can control his sexual urges; indeed, that man can go beyond nature. This is a concept which

necessitated a revelation. It is the logical conclusion, or perhaps the meta-logical conclusion, that Terach and his generation were unable to find. After Avraham’s lonely, logical search led him to realize that there was something beyond nature, G-d revealed Himself and His commandments to Avraham, and to his children, specifically with the commandment to circumcise, to go beyond nature, and to rise above nature in a way that could never have been possible through pure logic, devoid of revelation.