This monumental parasha opens with two simple, alliterative words: Lech Lecha – “go forth”. More than an instruction to leave, they are a call to step beyond one’s comfort zone and reach out to others. They capture the electrifying first encounter between God and Abraham, who is plucked from obscurity and chosen for greatness: to become the father of a mighty nation, a source of blessing, a maker of souls and a builder of the land.
These words also reflect Abraham’s courage as a trailblazer and pioneer of the spiritual journey. He is the first to be called an Ivri, or Hebrew – “the other” – one who stands apart and challenges the crowd. He serves as a model for his people when they face an uncertain future, and for all who defy convention in pursuit of adventure and spiritual growth. The Zohar emphasises the second word, Lecha – “for yourself” – interpreting it as a call for Abraham to journey both for himself and within himself. It is a call to each of us to know ourselves and remain true to who we are.
“To thine own self be true”.
Almost immediately after God’s directive, this charismatic, peripatetic individual is cast into danger.
Just nine verses after his fabulous debut, he is hit by famine, forced to descend into Egypt, called upon to protect his wife and fight for his life. Only through God’s intervention does he emerge – not only unscathed, but enormously wealthy.
It is this pattern of elevation, degradation and renewal that is evident throughout Avraham’s life. Traditionally the challenges of Avraham are called his tests or the ten trials.
If Avraham’s life is a model for all future generations, it is also a reminder to us of the traumas of our history and the challenges we continue to face as Jews. There are the trials we confront as a people: living in the Diaspora, having to deal with corrupt or hostile governments (leave your home); there are the challenges of living in Israel and trying to avoid global confrontations (war of the four kings).
There are the personal struggles of maintaining identity (circumcision) and keeping our families together (expulsion of Hagar).
There is the vexing relationship with Ishmael and Islam. The Biblical commentator, Nachmanides, is highly critical of Abraham and Sarah’s treatment of Hagar and Ishmael and believes it is the root of the conflict between the two faiths.
Notwithstanding the challenge and the despair, Abraham and Sarah emerge as a couple touched by eternity and driven by a vision.
Their struggle is our struggle, their promise is our promise, their hope is our hope.
Rabbi Ralph
