וַיֹּאמֶר ה' אֶל אַבְרָם לֶךְ לְךָ מֵאַרְצְךָ וגו' אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ (יב, א)
And Hashem said to Avrohom, “Go for yourself… to the land that I will show you.”
Chesed L’Avrohom:
Rav Pinchos of Koretz zy”a (quoted in Sefer Imrei Pinchos) states: “Until Parshas Lecha Lecha, the Torah lists the upheavals of the world – the generation of the Mabul and the generation of the Haflagah – and it is not the appropriate time to bring about salvations and good influences in the world. However, from Parshas Lech Lecha and on begins the arousal of ‘chesed l’Avrohom’, and the yeshuos can now start.”
Emunah is Greater Than Yirah:
The Ohr Hachaim Hakadosh asks why Hashem spoke to Avrohom Avinu and told him to leave his land, even before He revealed Himself to him, while He didn’t do this for any other person. He answers that Avrohom made the effort on his own to get to know his Creator. That is something no one else did. When he was just five years old, he realized, through his own research, that there must be a Creator of the world (Nedarim 32). Therefore, Hashem did not need to reveal Himself to him before addressing him, as He knew that as soon as He began to speak to Avrohom, he would realize who was speaking.
It is said in the name of tzadikim that having emunah is more powerful than witnessing something with one’s own eyes. That is clearly seen from these words of the Ohr Hachaim. Avrohom Avinu’s greatness was that he recognized Hashem solely through emunah, without seeing Him at all and without the need for any revelation.
In this vein, it is related that a grandson of Rav Yehoshua of Belz zy”a asked him on the night of the Seder if he saw Eliyahu Hanavi. The Rebbe answered, “Believing is better than seeing.”
For the Neshama and for the Guf:
Rashi states: “Go for yourself: For your pleasure and for your benefit.”
The Kotzker Rebbe zy”a (Sefer Emes V’Emunah) explains this to mean for the pleasure of the neshama and for the benefit of the body. In other words, he was told that both his neshama and guf would benefit from obeying Hashem’s command.
Working for Parnassah:
Sefer Agra D’Kallah finds a hint in this pasuk that one should not expend excessive effort to earn a living. Rather, one should trust in Hashem to provide for him. Furthermore, if one believes that his talents and abilities are the source of his success, he is considered to have “served idols in a permissible way”, and doing so impedes one’s avodas Hashem.
If one believes that he has the power to affect his livelihood, he will constantly be busy thinking of ways to increase his income, and will be unable to focus on serving Hashem. One who trusts in Hashem to take care of him, however, will understand that nothing he does can increase or decrease the amount of livelihood that he will have. Therefore, he will never have to worry about earthly matters, and he will be able to focus on truly important things.
This idea is stated in the verse (Mishlei 19:21): “There are many thoughts in the heart of man.” This means that a person has many ideas about how to make a living, but in truth he cannot change anything, as “the plan of Hashem is what remains.” One can only acquire wealth if it is the will of Hashem.
This is hinted to in the pasuk that says that “Hashem spoke to Avram.” The word “Avram” is an acronym for “av ram”, father of the heights, which is a reference to wisdom, which is the “father” of the body and dwells in the mind, the highest part of a person. The letters of the word “Avram” are also an acronym for “rabos machshavos b’lev ish” (there are many thoughts in the heart of man). Thus, this word indicates that Hashem tells a person’s wisdom, which contains many thoughts and ideas, “Lech lecha m’artzecha.” This means that one should leave his “artzius” (attachment to earthly matters), and focus on his connection to Hashem by serving Him properly.
וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וגו' וֶהְיֵה בְּרָכָה (יב, ב)
And I will make you into a great nation. And I will bless… and you will be a blessing. (12:2)
Sealed With Middas Hachesed:
Rashi states: “’And I will make you into a great nation.’ This is the basis of saying (in Shemonah Esrei) ‘the G-d of Avrohom.’ ‘And I will bless you.’ This is the basis of saying ‘the G-d of Yitzchok.’ ‘And I will make your name great.’ This is the basis of saying “the G-d of Yaakov.’ You might think that (the first bracha in Shemonah Esrei) should be concluded by mentioning them all. Therefore, the verse states: ‘And you shall be a blessing.’ With you they will conclude, and not with them.”
Sefer Zera Kodesh explains that Hashem guides this world with His attribute of chesed. Although some things appear to us to be bad, the truth is that kindness is hidden even in those things, and once it is revealed, we will understand how it was always there. Thus, the conclusion and seal of everything is the defining attribute of Avrohom Avinu – the middah of chesed.
With this in mind, he explains the words we recite in Birchas Hamazon: “L’olam al yichasreinu”, which he translates to mean: “We should never lack the type of goodness that the entire world (olam) can see is good.”
An End to all Suffering:
Alternatively, the Zera Kodesh explains Rashi’s words by stating that even in times when the middah of strict judgment is found in the world, we have the ability to stop it by eliciting the middah of chesed, which is the defining trait of Avrohom Avinu. When it says that we “conclude” with Avrohom, it means that we can bring an end to strict judgment through the middah of Avrohom.
In other words, when Klal Yisroel engages in gemilus chasadim, which is the middah of Avrohom Avinu, they can annul harsh judgments and bring about salvations in all areas.
Geulah in the Merit of Emunah:
Sefer Divrei Yisroel quotes his father, Rav Shmuel Eliyahu of Zvalin zy”a, as explaining Rashi’s words to mean that in the merit of emunah, which is a middah symbolized by Avrohom Avinu, we can merit the conclusion of golus.
This is in accordance with Chazal’s statement (Yalkut Hoshea, 519) that golus will end in the merit of emunah, and the pasuk (Bereishis 15:6) that says that Avrohom possessed the middah of emunah.
We thus see that emunah is what will bring about the geulah.
Not Believing in Teva:
Rashi writes that travel causes three things: it decreases childbirth, money, and a person’s prestige. Therefore, Hashem blessed Avrohom that even though he was setting out on the road, he would still have offspring, money, and a good name.
Rav Yitzchok of Vorka zy”a (Sefer Shmuos Yitzchok) notes that Avrohom did not have any of these things when he left his homeland. If so, why would he be afraid of losing them and why did Hashem need to promise him that he would have them?
He explains that Rashi is actually teaching us that one should never place his trust in “nature”. For example, if one has the opportunity to meet an important businessman early in the morning, before he davens Shacharis, he might think that he could gain a lot from this meeting, and he should make sure not to miss it. In truth, however, one will never lose anything by engaging in avodas Hashem before any other activity. In fact, he can only gain by doing so.
While it may seem preferable to take the “natural” course, one who rises above nature and serves Hashem without concern for making money in a natural way will always benefit in the end.
This concept is seen in the Gemara (Brachos 20A) that states: “Why were the early generations different than us that they merited having miracles performed for them? Because the early ones risked their lives for Kiddush Hashem.” In other words, if one rises above nature by serving Hashem in a supernatural way, Hashem changes nature to take care of him in a miraculous way.
We are meant to learn this from Avrohom Avinu. He did not have any children yet, and he could have wondered how Hashem could command him to do something that naturally lessened his chances of ever having any. Therefore, Hashem told him that even though, according to the rules of nature, travel usually decreases the chance of having children, he should not pay any attention to this. Rather, he should ignore nature and simply obey His command. Only in this way could he rise above the order of nature and reach the status of being above and beyond it.
Similarly, Sefer Beer Mayim Chaim (Parshas Beshalach) writes that Hashem doesn’t treat people in a miraculous way unless they serve Him in a way that goes beyond nature. This is as Chazal say (Sotah 8B) that one is treated in the way that he conducts himself. For this reason, Chazal say (Shemos Rabbah 21:10) that the sea could not split until the nation walked in and the water came up to their noses. Chazal further state (Sotah 37A) that either Shevet Binyomin or Nachshon ben Aminadav jumped into the water. The miracle could not happen until they supernaturally showed obedience to Hashem.
וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו ה' וגו' (יב, ד)
And Avrohom went as Hashem told him… (12:4)
Traveling Because Hashem Commanded:
Sefer Likutei Yehuda quotes his grandfather, the Sefas Emes zy”a, as saying that even before Hashem commanded Avrohom to leave his homeland, he had already set out on his own for Eretz Canaan. This is seen from the pasuk (11:31) that says that Terach took Avram from Ur Kasdim to go to Canaan. Still and all, when Hashem commanded him to go, he continued his journey solely to fulfill the will of Hashem. He abandoned all the reasons he had to travel, and only had in mind that he was obeying Hashem’s command.
Most people would be proud that Hashem “agreed” with their idea. Avrohom, on the other hand, didn’t take any credit for himself at all. Rather, he forgot about his ideas and focused solely on fulfilling Hashem’s will.
Fulfilling Hashem’s Will, Not For Reward:
Rav Hersch of Rimanov zy”a (Sefer Beeros Mayim) explains the words, “and Avrohom went as Hashem spoke to him” to mean that as soon as Hashem told him to go, his only intent was to do as Hashem commanded. He had no desire to be rewarded or to receive the blessings Hashem promised him. He only wanted to fulfill His command.
The Greater One is, the Greater His Yeitzer:
The Me’or Einayim writes that there is a Medrash that says that Avram represents the neshama, while Lot represents the yeitzer hara. He explains that when a tzadik grows and rises from one level to the next, his yeitzer hara grows alongside him. Even as he becomes more spiritual and loses his desire for physical pleasures, his yeitzer hara tries harder to seduce him by attempting to persuade him to sin in small ways that he doesn’t even recognize as sinful.
He says that a tzadik must be very vigilant to avoid falling prey to this strategy of the yeitzer hara and to make sure that he isn’t being lured into even tiny sins.
וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה הוּא וַעֲבָדָיו וַיַּכֵּם וַיִּרְדְּפֵם וגו' (יד, טו)
And he divided himself against them at night, he and his servants, and smote them, and pursued them… (14:15)
A Humble Person Merits Miracles:
Rav Pinchos of Koritz zy”a (Sefer Imrei Pinchos) writes that if a person is humble and lowly, he merits receiving great miracles. This is seen from Avrohom Avinu’s battle with the four kings. He did not rely on miracles. Rather, he went out with swords and weapons. He did so because he considered himself to be “ayin” (nothing, unworthy of miracles). Therefore, Hashem performed a miracle for him by turning dirt into spears to smite his enemies.
The same thing occurred for Nochum Ish Gamzu, who the Gemara says took the dirt of Avrohom. This means that he took Avrohom’s trait of considering himself “ayin”, which is represented by the lowly element of dirt. As a result, he merited a miracle, just like the one performed for Avrohom.
Rav Pinchos writes that if a person considers himself to be nothing and annuls himself to Hashem, the Shechinah dwells with him. But if one considers himself important, Hashem says that He cannot be together with such a person.
אַחַר הַדְּבָרִים הָאֵלֶּה הָיָה דְבַר ה' אֶל אַבְרָם וגו' אָנֹכִי מָגֵן לָךְ שְׂכָרְךָ הַרְבֵּה מְאֹד (טו, א)
After these incidents, Hashem spoke to Avram… I am your protection; your reward is exceedingly great. (15:1)
The Holy Spark:
The Medrash (Bereishis Rabbah 44:6) states that Avrohom Avinu told Hashem, “I merited forging a covenant, which replaced the covenant with Noach. How can I know that no one else will come to replace my covenant?”
Hashem answered, “I did not make protections for Noach, but I will make them for you, as is stated: ‘I am your protection.”
The Rov of Piltz zt”l (Sefer Sifsei Tzadik) quotes his grandfather, the Chidushei Harim zy”a, as saying that this is a source of protection that exists within every Jew. We all possess this inner spark that can never be lost. Therefore, even if a Jew commits 1,000 sins, he still has this spark within him that protects him and enables him to do teshuva.
וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים וגו' וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ (טו, ה)
And He took him outside and said, “Look to the sky and count the stars…” And he told him, “Thus will be your offspring. (15:5)
Ein Mazal L’Yisroel:
Rashi states that Hashem took Avrohom out of the confines of this world and lifted him to the stars. Sefer Likutei Yehuda quotes his grandfather, the Chidushei Harim zy”a, as explaining that Hashem raised Avrohom above all mazal and nature. Although he could not bear children according to the rules of nature, Hashem lifted him above this and said that he would have a son. He also told him that he would treat him in a way that went beyond nature and mazal, as Chazal say (Shabbos 156A): “Ein mazal l’Yisroel.”
Like the Stars:
The Baal Shem Tov Hakadosh zy”a explains the comparison of Klal Yisroel to the stars by stating that when one looks up at the stars in the sky, they seem small. In truth, however, they are very big. They only appear small to a person standing on the ground, but in their place in the Heavens, they are huge.
So too, Yidden may seem small when looked upon in this world, but in the Heavens, they are considered very big.
וְהֶאֱמִן בַּה' וַיַּחְשְׁבֶהָ וגו' צְדָקָה (טו, ו)
And he believed in Hashem and it was considered to him as righteousness. (15:6)
One Who Has Emunah Gives Tzedakah Easily:
The Bais Avrohom of Slonim zy”a (quoted in Sefer Kovetz Sichos) explains this pasuk to mean that when one has genuine emunah, it is easy for him to give tzedakah because he knows that whatever he owns was given to him by Hashem and he is merely giving out Hashem’s money. This is as the pasuk says (1 Divrei Hayamim 29:14): “Everything is from Him and it was given to you from His hand.” If, however, someone thinks that his money belongs to himself, he will have a hard time giving it away to tzedakah.
Accordingly, the pasuk is saying that Avrohom had emunah in Hashem and, therefore, he considered everything he had to be like tzedakah that was given to him by Hashem.
וַיִּטַּע אֶשֶׁל בִּבְאֵר שָׁבַע וַיִּקְרָא שָׁם בְּשֵׁם ה' וגו' (כא, לג)
And he planted an eishel in Beer Sheva and he called it with the name of Hashem… (21:33)
Making the Bed for Olam Haba:
Rav Lieber of Berditchov zy”a excelled in the trait of hachanasas orchim. Every night, he would light many candles in his home so that if any guests needed a place to stay in the middle of the night, they would find their way to his house.
A Jew once came to his home in the middle of the night, and the Rebbe greeted him warmly. He prepared him a meal and a bed, and the guest asked, “Why does the Rebbe have to make my bed for me? I can do it myself.”
The Rebbe answered, “Do you think I am making your bed for you? I am making my own bed in Olam Haba!”
Clearing the Table Was Considered a Mitzvah:
A guest once stayed in the home of the Chozeh of Lublin zy”a. The Chozeh personally took care of the man’s needs, preparing his food and waiting on him hand and foot. He set the table and served the man a sumptuous meal.
When the guest finished eating, the Chozeh removed the empty plates from the table. The guest asked him, “I understand that serving me is a mitzvah, which explains why you wanted to do it yourself. But why do you have to clear the table yourself? That isn’t a mitzvah, so why couldn’t you tell your attendant to do it?”
The Chozeh answered, “We know that removing the kaf and machteh (spoon and shovel) from the Kodesh Hakedoshim was part of the avodah of the Kohen Gadol on Yom Kippur. Today, a table is comparable to the Mizbeach. This is especially true if one has guests who eat at his table. Therefore, clearing the table is also part of my avodas Hashem.”