הוראה ענין

(א) Command to Avrohom indicates different levels of the soul in this world “Go forth from your land” “to a land that I will show you” the ascent in this world to grasp the Divine “from your land” “from your birthplace” “from the house of your father” the contemplation of holiness (ו) G-d told Avrohom that his true joy would come from Yitzchak (י) Yitzchak had a miraculous birth and super-rational covenant with G-d; education must include Mesiras Nefesh and cannot be diluted (טו) Avrohom opened the channel of Mesiras Nefesh for all Jews including converts, to observe Torah and Mitzvos with full vigor

HaShem told Avrohom to go out from all his boundaries, even of holiness

descent downwards into the physical body

the desires of the Divine soul the wisdom of the Divine soul

The service of going out of boundaries begins with Kabolas Ol & leads to Mesiras Nefesh

(א) The Avos observed the Mitzvos in deed, but the holiness did not permeate the physical articles; yet, their Mitzvos makes it possible for us to observe Mitzvos within the material realm (ד) One mitzvah (Milah) needed to be done in a way to permeate the physical connection; thus, Avrohom waited to do this mitzvah until he was commanded This mitzvah draws down spirituality into the physical world (a onetime act that affects the physical flesh) and lasts a lifetime (remains circumcised) (ה) Further, the mitzvah of circumcision has 3 aspects: the action of the removal of the foreskin; one is circumcised; and, one is no longer uncircumcised (ו) In Divine service, being circumcised refers to “doing good” עשה טוב; no longer uncircumcised refers to “turning away from bad” סור מרע (ט) Through circumcision the soul’s connection to the body is internalized

The name of the Parsha implies a One should not despair at the current constant descenst (like going to Egypt) are for the sake of the subsequent ascent

The concept of ma'aser (first give away a tenth and only afterwards use the rest) is that everything a Jew earns and possesses belongs to G-d; Avrohom gave a tenth from items received from a miracle (but not due to his efforts); it was specifically Yitzchak's manner of service of taking a tenth from man-produced crops that one takes something currently on a low level, while retaining its lowly properties, and elevating it to a higher level

Prayer has an advantage over a blessing in that it can draw down something new; blessing has an advantage over prayer in that a prayer is only a request, but a blessing is a promise to reveal the source Bircas Cohanim contains both advantages

Disagreement ר"י ור"ע regarding how the Cohanim receive their blessing

spiritual

climbing;

even

situation; the current concealment is only external, & is a part of the future ascent

פסוק

לך לך

יב, א

לך לך

יב, א

לך לך

יב, א

ויתן לו מעשר מכל

יד, כ

ואברכה מברכיך יב,

ג

חלק

א

ב

הוספות

ג

הא

הב

יא

הוראה

ענין

The covenant made by each Jew is the actual covenant of Avrohom, since the ability of all Jews to enter into the covenant comes as an inheritance from our father Avrohom

10 generations from Adam to Noach were punished by the Flood (since Noach did not earn their reward) 10 generations from Noach to Avrohom had Avrohom

The Avos created a “lesser” light in the upper worlds that was revealed to them in this world; after Matan Torah we produce a “greater” light that is hidden in this world; yet, the Avos paved the way for us by their example of Bitul Similarly, when a child learns though not in the fullest sense of learning, prepares the ability for a appropriate learning to occur in the future

Parshas Bereshis describes the work of G-d; Parshas Noach the efforts of man; and Parshas Lech Lecha, the third, combines the cooperation of man & of G-d

Toil lead to a person’s greatest joy, to become partners in creation with HaShem Three type of toil (עמל) exist: עמל מלאכה HaShem is the source that sustains; but still connected to the world עמל שיחה (Prayer) Advantage that it brings one toward Heaven; but still depends on one’s abilities עמל תורה This is direct from HaShem and knows no limits

Two kinds of promises about Eretz Yisrael were made to Avrohom; foreshadowing the two types of conquering and acquiring the land: conquest by Yehoshua & acquisition later by Ezra

Avrom relied on the merit of Sarai that their safety was assured, and in her merit, they would obtain the great wealth (holy sparks) of Egypt promised to Avrom Avrom & Sarai - neshama & body table

שמתוך שלא לשמה the inner will of the Jew’s apparent “not for it’s sake” בא לשמה Similarly, the rewards for Mitzvos are not for its own sake, but are given for the needs of others, which displays the greatness of Torah and Mitzvos

The act of circumcision affects the Jew throughout one’s being, without regard to intellect

2 types of evil; one that cannot be elevated and can only be destroyed; and the transcended into good

other

type

of

evil

can

be

their

reward

transferred

to

Live with the times Parsha of Lech Lecha is totally joyous; joy breaks boundaries

see table below

accomplishing (elevating the world) during work hours, one must yet yearn for times of Torah, so that one “steals” from work time

the inner will of every Jew is to do G-d’s Will

While

one’s

mission

is really for its sake (to do G-d’s Will)

פסוק המול לכם כל זכר

יז, י

לזרעך אתן את הארץ הזאת

יב, ז

לזרעך נתתי טו, יח אמרי נא אחותי את

יב, יג

למען ייטב לי בעבורך

טו, א

חלק

יב

טוא

טוב

טוג

טוד

טוה

כא

כב

הוראה

ענין

One becomes a messenger of G-d through the service of Torah & Mitzvos, making a dwelling place of HaShem in this world The point of “Lech Lecha” for Avrohom as the 7 of Cheshvan is for us No details of Avrom’s service of Mitzvos do not need prior understanding HaShem until the age of 75 Avrohom’s

th

for its perfection Connection to HaShem begins with doing Mitzvos, even for a Jew with no prior knowledge

mission Judaism) begins with (fulfilling) a command of HaShem

Two aspects of Bris Milah: 1) Signifies the general covenant (connection) between HaShem & the Jews; even present if the bris is not able to be performed 2) Specific Mitzvah of the bris itself (unique) with its 13 covenants

Avrohom, as the father of all nations, does not negate the prior meaning of the letter Reish, thus it does not move from its place לא זזה ממקומה The Yud from Sarai is different

Avrohom built 3 altars to prepare & provide the ability to the Jews for their future service of Korbanos, that would be brought in the Mishkan and in the Bais haMikdash see table below Avrohom Yitzchak Yaacov הליכה בתמימות Kabolas Ol

We obligated for Milah only due to the command from Har Sinai; we perform our Mitzvah in the manner “to be entered in the covenant of Avrohom our father” The covenant of Milah contains a three-fold aspect: 1) accomplishment of this particular mitzvah 2) general connection to G-d like all mitzvos 3) intrinsic connection by virtue of inheritance from Avrohom, the first Jew

Five items G-d acquired (heaven, earth, Avrohom, Yisrael, Bais HaMikdash) These five items exist in an exalted state above the world, and through refinement continue to be recognized as G-d’s processions in this world

The inheritance of the land is connected to the fulfillment of the mitzvah of Milah; Galus “seems” to be an interruption in the ownership of the land In connection to the covenant with G-d, there are two viewpoints: To us, Galus seems to interrupt, due to our sins To G-d, no interruption exists since we are going to return; since we are circumcised the covenant always exists, just needs to be revealed

(the

start

of

Our inheritance from the Avos contains the responsibility to illuminate to the entire world; yet, first one has to tend to one’s immediate environment

At the end of Galus we need to connect to the third altar (the service of mesiras nefesh)

שלם תמים

uncircumcised circumcised

no lackings positive wholeness simple perfection

removed from the Yetzer adds in holiness total bitul

מילה ר"ת מתנה יש לה הפסק

פסוק

לך לך

יב, א

ואתנה בריתי ביני ובינך יז, ב *כי אב המון גוים

יז, ה

ויבן מזבח

יב, ז

והיה תמים

יז, א

המול לכם כל זכר

יז, י

לאחוזת עולם

יז, ח

חלק כג

כהא

כהב

כהג

לא

לב

לג

להא

להב

הוראה

ענין

The circumcision of Avrohom draws down to the Jews a level in milah that is higher than the boundaries of Torah; enabling an override of the restrictions of Shabbos according to each of the three derivations of this halacha

see table

פסוק לאות ברית

יז, יא

חלק להג

* רש"י שיחה * רש"י שיחה * רש"י שיחה