Parachat Lekh Lekha – La deuxième épreuve d’Avraham Avinou

« Il y eut une famine dans le pays, Avram descendit en Égypte pour y séjourner, la famine étant rude dans le pays. » La Paracha débute par l’ordre qu’Hachem donne à Avraham de bousculer son existence, en quittant son peuple, son entourage et sa famille pour entreprendre un voyage vers une destination inconnue. Peu de temps après avoir réussi cette épreuve et s’être rendu en Erets Israël, Avraham est confronté à une terrible famine et se voit contraint d’aller en Égypte. ‘Hazal et les Richonim (Sages ayant vécu dans les années 4800-5300 – entre le XIe et le XIVe siècle de l’ère chrétienne) expliquent que cette famine fut l’une des dix épreuves qu’Avraham dut passer pour réaliser son plein potentiel . En quoi consistait exactement ce test ? Rachi enseigne : « Afin de le mettre à l’épreuve et de voir s’il allait s’interroger sur la parole de D. : Hachem lui avait ordonné d’aller en terre de Canaan et voilà qu’Il l’obligeait à quitter celle-ci ! » Selon Rachi, la difficulté principale de ce test ne résidait pas dans le manque de nourriture, mais dans l’impossibilité pour Avraham d’accomplir le commandement d’Hachem, « Lekh Lekha - Va pour toi ». Hachem lui avait dit d’aller en terre d’Israël où il allait pouvoir atteindre le perfectionnement spirituel, et voilà qu’aussitôt après, il rencontrait un obstacle important le forçant à adopter une ligne de conduite apparemment contradictoire à son takhlit (son but) dans cette mission. Alors qu’il pensait avoir pour devoir de résider en Erets Israël, il se vit contraint d’en partir dès qu’il y arriva ! Il aurait pu se demander pourquoi il était obligé d’abandonner cet itinéraire spirituel, et en être contrarié. Mais ce ne fut pas le cas, il ne questionna aucunement la parole d’Hachem. Il admit ne pas vraiment comprendre de quelle façon son voyage de « lekh lekha » devait se passer – tout cela était entre les mains de D. Il savait qu’il lui incombait uniquement de faire sa hichtadlout (efforts que l’on est en mesure de faire) tout en acceptant que tout ce qui était au-delà de son contrôle était géré par D. et qu’il n’y avait pas lieu de se décourager. Il réalisait que la famine provenait d’Hachem et que cela faisait partie de Son plan. D’ailleurs, avec du recul, on s’aperçoit que les évènements qui prirent place ensuite et les défis auxquels il fit face eurent beaucoup de conséquences bénéfiques. Le Ramban écrit que toutes les expériences vécues par les patriarches représentent un siman (un signe) pour leurs descendants. Nous sommes confrontés à des défis similaires aux leurs et la manière dont ils les ont surmontés nous donne la capacité d’en faire autant dans notre propre vie. Ainsi, l’épreuve de la famine nous concerne grandement ; lorsqu’une personne entreprend une évolution spirituelle basée sur sa compréhension de ce qu’est le ratson Hachem (la volonté divine), cela peut impliquer un changement radical dans sa vie (aller vivre à l’étranger, changer de carrière, se marier, avoir des enfants) ou un engagement spirituel moins visible, dans son évolution dans l’étude de la Thora ou dans le respect des mitsvot. Peu importe la forme que prend son « voyage », l’individu s’attendra à certains défis, et fera des plans quant à la façon de les surmonter. Or, il rencontrera souvent des difficultés ou des obstacles imprévus qui sembleront aller à l’encontre de son projet. Il pourra alors se sentir frustré de son incapacité à grandir dans la direction prévue. Quelle est la cause de cette contrariété chez la personne qui voit ses efforts d’amélioration ne pas donner les fruits escomptés ? Le fait de penser connaître le moyen idéal d’atteindre son objectif et de croire qu’en suivant une ligne de conduite donnée, elle deviendra meilleure. C’est pourquoi, lorsqu’elle se trouve dans une situation où ses projets s’avèrent irréalisables, elle est mécontente, car son but lui paraît inaccessible. Mais elle commet une erreur en pensant connaître le meilleur moyen de réaliser pleinement son potentiel. Elle devrait plutôt reconnaître qu’Hachem est Seul à connaître les situations qu’elle a besoin d’affronter dans la vie, chaque obstacle étant là pour son élévation. Mon rav, le rav Its’hak Berkovits chlita donne un exemple courant de ce genre d’épreuve : un étudiant en yéchiva ou au collel prévoit de commencer un nouveau « zman » (période d’étude) sans distractions. L’étude de la Thora étant la meilleure façon de se rapprocher d’Hachem et de s’élever, il espère pouvoir consacrer toutes ses forces dans ce domaine. Mais certaines interruptions sont parfois inévitables, comme la nécessité de voyager à l’étranger pour un mariage dans la famille, ou pour des raisons de santé. La personne peut alors être contrariée de ne pas pouvoir grandir comme elle le prévoyait – elle peut considérer ces bouleversements comme regrettables, car ils l’empêchent de se lier à Hachem. Elle fait alors l’erreur de penser connaître le meilleur moyen de s’élever en estimant que ces « troubles agaçants » font obstacle à son élévation. Elle devrait plutôt prendre leçon d’Avraham Avinou et admettre que ces « contrariétés » proviennent d’Hachem et lui présentent précisément le défi dont elle a besoin à cet instant. En adoptant cette attitude, elle pourra ainsi éviter une frustration fâcheuse et se concentrer sur la façon d’affronter cette épreuve avec simha (joie) et bita’hon (confiance en D.) L’épreuve d’Avraham Avinou nous enseigne des leçons fondamentales concernant notre vie de tous les jours. Puissions-nous mériter d’émuler son comportement et sa réaction face aux épreuves.

The Guiding Light - Lej Lejá - Circuncisión: El pacto individual con Dios

Al final de la parashá de esta semana , Dios le ordena a Abraham la mitzvá de Brit Milá (circuncisión). El Séfer HaJinuj nota un aspecto sumamente interesante de esta mitzvá. Hay una gran cantidad de mitzvot negativas cuya transgresión genera el ónesh (castigo) de caret . Sin embargo, sólo hay dos mandamientos positivos cuyo castigo es caret si uno no los observa: El Brit Milá y el Korbán Pesaj (conocido como el Cordero Pascual), la ofrenda que se ofrecía en el Templo durante la festividad de Pesaj. ¿Cuál es la importancia de estas dos mitzvot que las hace únicas en este aspecto? Para responder esta pregunta, primero necesitamos explicar por qué las mitzvot negativas están más relacionadas con caret que las positivas. En una relación entre dos personas, como por ejemplo en el matrimonio, hay ciertas acciones que pueden dañar la relación sin causar necesariamente que ésta se destruya por completo. Sin embargo, hay otras acciones que son tan serias que pueden terminar acabando con la relación. De la misma manera, cometer un pecado genera un distanciamiento entre la persona y Dios. La magnitud del distanciamiento está determinada por la seriedad del pecado ; hay algunos pecados que dañan la relación tan profundamente que causan un daño irreparable. Estos pecados a menudo generan el ónesh de caret . Por otro lado, el no realizar una mitzvá positiva puede dañar la relación en el sentido que evita que aumente la cercanía con Dios, pero sin embargo, es muy difícil ver cómo la falta de acciones positivas podría causar un daño irreparable a nuestra relación con Dios. Esto explica por qué el pasar por alto la mayoría de las mitzvot positivas no genera caret. ¿Qué hace que el Brit Milá y el Korbán Pesaj sean diferentes? Para comenzar un matrimonio, el hombre debe asumir el compromiso de unirse con su esposa. Sin ese compromiso, no existe una relación verdadera; pueden hacer todo tipo de buenas acciones, pero de acuerdo a la Torá, no estarán casados sino hasta que hayan realizado la ceremonia de bodas según es prescrito por la Torá. De la misma manera, una persona debe hacer un compromiso con Dios para tener una relación con Él; si no se compromete, es imposible que comience una relación real . El Brit Milá y el Korbán Pesaj son pactos con Dios en los que un judío se compromete a respetar la Torá. Podemos ver esta conexión, por ejemplo, en un versículo del libro de Ezequiel, en el cual el profeta le recuerda al pueblo judío cuando eran esclavos indefensos en Egipto y cómo Dios los sacó de allí. Para recordarles esto, el profeta recurre a una analogía sobre un niño abandonado que es salvado. El versículo declara: "Y Yo pasé sobre ti y te vi cubierto en sangre, y te dije: ‘Por tu sangre vivirás, por tu sangre vivirás’" . Nuestros sabios explican que esas dos menciones de sangre se refieren a la sangre del Brit Milá y del Korbán Pesaj. Dios redimió al pueblo judío de la esclavitud y lo llevó al Monte Sinaí para recibir la Torá gracias al mérito de estas dos mitzvot. Al parecer, no es ninguna coincidencia que sean precisamente estas dos mitzvot las que Hashem ordenó, ya que estas representan la voluntad del pueblo para comprometerse a ser la nación de Dios. Otra conexión entre esas dos mitzvot es que hay dos ocasiones en que el profeta Eliahu visita al pueblo judío: en un Brit Milá y en la noche del Séder, la noche en que recordamos el Korbán Pesaj. Esto es porque Eliahu, exasperado por el continuo pecar de los judíos, dijo que no había esperanza para este pueblo . En respuesta, Dios le ordenó visitar todo Brit Milá, lo cual le mostraría que, sin importar cuánto pecaran los judíos, ellos siempre respetarían el pacto que había entre ellos y Dios. Y por la misma razón Eliahu viene en la noche del Séder, que es cuando ve al pueblo celebrar su nacimiento como nación . Pero hay una pregunta que todavía debemos responder: ¿Por qué es necesario que hayan dos mitzvot que involucren el compromiso básico de hacer la voluntad de Dios? ¿Por qué no es suficiente con una sola mitzvá para cumplir con este objetivo? La respuesta es que cada una de estas mitzvot representa un aspecto diferente del compromiso. El Brit Milá le fue comandado primero a un individuo, Abraham, para que creara su pacto con Dios. Entonces, vemos que el Brit Milá representa el compromiso de tener una relación individual con Dios y de todo lo que eso conlleva. Por otro lado, el Korbán Pesaj representa nuestro compromiso con Dios como parte del pueblo judío. Las leyes del Korbán Pesaj enfatizan la importancia de cumplir la mitzvá en grupos, acentuando de esta forma el aspecto nacional de la mitzvá. Por lo tanto, uno debe realizar dos pactos con Dios: uno como individuo y otro como parte del pueblo judío. Este entendimiento puede ayudarnos a explicar una extraña ley del Korbán Pesaj. Está prohibido que un judío no circuncidado participe del Korbán Pesaj . ¿Cuál es la lógica de esto? ¡No cumplir con una mitzvá de ninguna manera exenta a la persona del cumplimiento del resto de las mitzvot! La respuesta es que una persona no puede comprometerse sinceramente con Dios como parte de una nación si no se ha comprometido primero en el plano individual. Esto nos enseña una lección esencial. Mucha gente se identifica fuertemente con el judaísmo y como parte del pueblo judío; se comprometen con el Estado de Israel y están dispuestos a sacrificar con alegría parte de su tiempo y energía —e incluso están dispuestos a arriesgar sus vidas— por el pueblo judío. Mucha gente defiende a Israel cuando es atacado verbalmente por algún antisemita. Pero, sin embargo, el compromiso es mucho menor desde el punto de vista individual . Puede que uno se identifique como parte de la nación judía, pero también debe luchar para comprometerse a mejorar su relación individual con Dios. La aplicación práctica de esta lección varía para cada persona, pero en términos generales, cada uno debería analizar cómo aumentar su compromiso personal en su relación con Dios. Algunos ejemplos podrían ser hablar con Dios , estudiar más de Su Torá, esforzarse para observar más aspectos de Shabat o de cashrut, etc. Lo importante es intentar hacer algo, ya que es vital recordar que Dios quiere tener una relación personal con cada uno de nosotros.

A NEW LEVEL OF EXISTENCE - LECH LECHA

“And Hashem said to Avraham, go for yourself from your land, from your relatives, and from your father’s house to the land that I will show you, And I will make of you a great nation. I will bless you, and make your name great, and you shall be a blessing. ” The first command ever made to the father of Klal Yisroel, Avraham Avinu, was to leave his surroundings and to begin a new nation that would be the Am Hashem. The Ramban writes that everything that happened in the life of the Avos is a portent for the future of Klal Yisroel, and their behavior teaches us how we should conduct our lives. This concept seems to pose a difficulty: How does the command of ’lech lecha’ apply to all of us, Avraham was alone in his belief in G-d, and therefore it was necessary for him to leave everything behind and form a new nation. But nowadays there are many Jews who accept the Torah and who live in observant societies - given this fact it seems that the command of ’lech lecha’ does not really apply to us!

On deeper analysis it is clear that the command of ‘lech lecha’ is still very relevant to all of us. Hashem’s command to Avraham was deeper than simply an instruction to leave his surroundings. We are given a hint to this by Rashi; He explains why Hashem promised Avraham fame, money and descendants as a consequence of leaving Charan. “Because traveling causes three things, less [likelihood of having] children, less [likelihood of acquiring] money and less [likelihood of having] fame. Therefore he needed these three brachos.. children, money and fame. ” The simple understanding of this is that Hashem was compensating Avraham for a course of behavior that would normally cause damage to a person. However, it seems that there is a deeper message implicit in this instruction. Hashem was hinting to him that if he undertook the challenge of ’lech lecha’ then he would no longer be subject to the normal laws of nature (derech hateva), rather he would live according to a whole new mode of existence - ‘ beyond derech hateva’. Consequently, even though traveling should, b’derech hateva cause loss of wealth, fame and children, Avraham would not be subject to that system of cause and effect. Instead he would live on a whole different level of existence and would benefit in all these areas.

This idea is also alluded to by the Medrash Tanchuma quoted by Rashi in the first passuk in the parsha where Hashem promises Avraham that “I will make known your teva in the world. ” Why couldn’t the Medrash have simply stated, “I will make you known in the world”, what is the significance of the word, ‘teva‘ here? We can answer with this yesod; that Hashem was promising Avraham that he would live on a whole new level of teva that was hitherto unknown in the world. Avraham would have the merit to share this new form of existence with the world, teaching them a whole new approach to life. Derech drush it is also possible that this message was alluded to in the very words, “lech lecha.” The gematria of “lecha” is 50; 49 is a multiple of 7 that represents this world, whilst 8 represents beyond this world. 49 also represents this world, as is seen in the 49 levels of tuma and tahara, whilst 50 represents beyond that, as epitomized by the fact that the 50th day after Yetsias Mitzrayim was the day of Matan Torah - the occasion where the world took on a whole new level of supernatural existence. Hashem was telling Avraham, ’go to the level of 50’, a new level of existence, beyond teva.

Hashem promised Avraham that if he would live according to a metaphysical reality then he would no longer be bound by the physical reality of cause and effect that drives teva. Indeed, after Avraham successfully passes this test Hashem reveals to him at the Bris Bein Habesarim that he will live according to a different set of rules: The passuk says that He took Avraham outside, Rashi explains that Hashem was telling him to leave the confines of the mazalos, and live on a new level of existence, and that is how he and Sarah could have children even though their mazal was to never procreate . The Zohar says that this promise would only be fulfilled on condition that Avraham and his descendants be osek in Torah and mitzovs. Keeping Torah and mitzvos is the expression of living beyond derech hateva.

A person who lives according to Torah and mitzvos is, automatically living according to a different set of rules from the rest of the world. For example, in many areas of business, the busiest day is Shabbos; a person who lives according to the normal laws of cause and effect will never give up that day’s business in order to observe Shabbos. Only a person who recognizes that the Torah prescribes a different mode of cause and effect, can confidently close his business on Shabbos with the assurance that his parnasa will not suffer as a consequence. Another example of this is found in the Gemara in Bava Metsia . The Gemara discusses a certain scenario where somebody has lent his friend an item and there is now disagreement as to the value of the item. The Gemara concludes that the borrower must take a shevua to validate his claim, whereas the lender is not required to swear. Why is the borrower required to swear whilst the lender is not? The Gemara answers that the borrower trusts the lender because he is wealthy, and that the cause of his wealth is surely the fact that he is honest and trustworthy, because if this was not the case, then “they would not have given him wealth from shamayim .” It is pashut to the Gemara that honesty is the cause of wealth - if we were to ask the average person what is the cause of wealth, honesty would surely be one of the least likely answers he would suggest! According to derech hateva, honesty is not the key to wealth, indeed, many people believe that dishonesty will provide them with money. But, Klal Yisroel lives according to a completely different mode of existence, where shemiras hamitzvos and exemplary midos are the cause of success.

This has been a pattern throughout history; The Jewish people have always been faced with the challenge of living according to the ‘laws of the goyim’ or the ‘laws of Klal Yisroel’. Unfortunately this has proved a most difficult challenge to overcome. The meraglim, for example, fell prey to the tendency to approach the world according to the laws of nature. When they saw the giant inhabitants of the land they felt that it was impossible to overcome them. Their mistake was that they did not accept that if they trusted in Hashem then He would override all the laws of nature for them just as He did at Yetsias Mitzrayim and Krias Yam Suf. This principle is fundamental to the spiritual level of a Jew. It is possible to strive to observe the Torah and yet live, to some degree, according to the regular laws of teva just like the goyim. A person can easily fall into the trap of believing that the amount of time he works is the main factor in determining his financial situation. Consequently, he may increase his work hours at the expense of his learning schedule or spending precious time with his family . There is a frightening consequence to such conduct. Hashem acts mida ceneged mida with us, if we show that we do not trust in Him, rather we rely on our own efforts, then, Hashem hides Himself and we are left more to the laws of nature. This explains why a common pattern of history has been that when the Jewish people turn away from Hashem, He consequently turns away from us, and as a result we are left unprotected from the wrath of the goyim.

Another area of Avodas Hashem in which this concept applies greatly is a recognition that spiritual , and not physical, factors are the sole cause of success or failure. This attitude was epitomized by our Gedolim. Rav Moshe Aharon Stern, zt”l, Mashgiach of Kamenitz Yeshivah, was once walking behind Rav Elyah Lopian zt”l and Rav Chatzkel Levenstein zt”l; so he hurried to be close enough behind them to hear what these two tzadikkim discuss between themselves. Reb Chatzkel noticed that Reb Elyah had a bandage over one eye and asked him what happened. Reb Elyah responded that he must have looked at something forbidden and it damaged his eye. Inspired by the question and response, Reb Moshe Aharon stepped closer to hear Reb Chatzkel’s response. To his surprise, he did not respond, he simply accepted Reb Elyah’s explanation as a point of fact, not noting anything novel or particularly righteous in Reb Elyah’s explanation. Reb Moshe Aharon explained that Reb Elyah understood that when Reb Chatzkel inquired about his eye, he was not asking about the physical condition of the eye, but the spiritual reason behind the injury. Reb Elyah understood that this was the only point of Reb Chatzkel’s question and responded accordingly . These Gedolim understood that spiritual factors were responsible for the cause-and-effect in their lives, they lived with a deep recognition that a Jew’s reality is not defined by the same laws as those of goyim. We asked how the command of ’lech lecha’ is relevant to us today. The answer is that lech lecha was not merely a command to Avraham to leave his evil surroundings, it was a call for him to live according to a different set of rules, defined by the spiritual world, and his reward would be that Hashem would in turn treat him beyond the regular set of laws that define the physical world. This lesson is very much relevant to all of us. The Sfas Emes asks, why Hashem only said lech lecha to Avraham Avinu and not to the rest of the world. He answers by bringing a Zohar that Hashem says lech lecha to everyone, but only Avraham responded to it. In the world today Hashem says lech lecha - the goyim ignore it but we cannot; and our reward for responding to is that we will rise above the limits of this world.

BRIS MILA - THE INDIVIDUAL'S COVENANT WITH HASHEM - LECH LECHA

The Parsha ends with the command for Avraham to perform bris mila. The Sefer Hachinuch notes a unique aspect of this mitzvo. There are a significant number of negative mitzvos for which transgression incurs the onesh (punishment) of kares. However, there are only two positive mitzvos for which the punishment is kares for one who fails to observe them; bris Mila and Korban Pesach (known as the Pascal lamb), the offering that is given in Temple times on the festival of Pesach. What is the significance of these two mitzvos that makes them unique in this aspect?

In order to answer this question, it is first necessary to explain why negative mitzvos are more associated with kares than positive mitzvos. In a relationship between two people such as marriage, there are certain actions that can damage the relationship but not cause it to be completely destroyed. However, there are things that are so serious that they could indeed end the relationship. Similarly, committing a sin causes a breach in the relationship between a person and HaShem. The significance of the breach is determined by the seriousness of the sin. There are some sins which damage the relationship to such a degree that they cause irrevocable harm. These often incur the onesh of kares.

In contrast, neglecting to perform a positive mitzvo can damage a relationship in that it prevents possible ways of increasing one's closeness to HaShem. However, it is very difficult to envisage how a lack of positive actions can irrevocably damage one's relationship with HaShem. This explains why failure to carry out most positive mitzvos does not incur kares. What makes bris mila and korban Pesach different? In order to begin a marriage a person must undertake a commitment to join in unity with his wife. Without such a commitment there is no genuine relationship - one can do all kinds of nice deeds but, in the Torah's eyes, they are not married until they perform the wedding ceremony prescribed by the Torah. In a similar way, a person needs to make a commitment to HaShem to undertake his relationship with HaShem. Without such a commitment he cannot begin to have a true relationship. Bris mila and korban Pesach are both types of covenants with HaShem, whereby a Jew commits to keeping the Torah.

This connection is demonstrated by a verse in Yechezkel. The Prophet reminds the Jewish people of the time that they were helpless slaves in Egypt, and how HaShem brought them out. He does this through an analogy of a stranded baby being saved. The verse states "And I passed over you and I saw you covered in blood, and I said to you, "by your blood you shall live, by your blood you shall live." The Rabbis explain that these two mentions of blood, refer to the blood of bris mila and korban Pesach. Through the merit of these two mitzvos, the Jews were redeemed from slavery and brought to Sinai to receive the Torah. It seems that it is no coincidence that it was these two mitzvos that HaShem commanded the people to perform. They represented the people's willingness to commit to becoming the Am HaShem .

Another connection between these two mitzvos is that there are two occasions when Eliyahu HaNavi visits the Jewish people; at a bris mila and on Seder night, the night when we remember the korban Pesach. This is because Eliyahu, exasperated at the Jewish people's continued sinning, declared that there was no hope for them. In response, HaShem ordered him to visit every bris mila which would show that, no matter how much the people may sin they still keep the covenant between them and HaShem. Similarly, Eliyahu comes at Seder night, to see the Jewish people celebrate their birth as a nation.

The question remains, why is it necessary for there to be two mitzvos that involve the basic commitment to doing HaShem's will, why wouldn't it be sufficient for one mitzvo to fulfill this role? The answer is that the two mitzvos represent different aspects of a commitment. Bris mila was first commanded to a single individual, Avraham Avinu, to form his the covenant with HaShem. Thus, bris mila represents a person's commitment to his individual relationship with HaShem and all that entails. The korban Pesach represents our commitment to HaShem as part of the Jewish people. The laws of the korban Pesach emphasize the importance of fulfilling the mitzvo in groups, stressing the national aspect of the mitzvo. Accordingly, it is necessary to have two forms of covenants; one between the individual and HaShem, and one between a person as a member of the Jewish people, and HaShem.

This understanding can help us explain an unusual law pertaining to the korban Pesach. It is forbidden for an uncircumcised Jew to participate in the korban Pesach. Why is this the case - the fact that a person does not keep one mitzvo, in no way exempts him from keeping the other mitzvos! The answer is that a person cannot genuinely commit to HaShem as part of a nation when has had made no such commitment on an individual basis.

This teaches us an essential lesson. Many people identify strongly as Jews, and as part of the Jewish people. They commit to the state of Israel, and would willingly give up time and effort, and perhaps even risk their lives, for the Jewish people. They stand up to defend Israel when it comes under verbal attack from the numerous anti-Semitic forces in the world. However, on an individual basis, there is far less commitment. One may identify as being part of the Jewish nation, but he must also strive to commit to his individual relationship with HaShem. The exact way in which to apply this lesson varies according to each person, however, in a general sense, it seems that everyone should see in what way he can increase his personal commitment to his relationship with HaShem. It could involve speaking to HaShem , learning more of His Torah, striving to keep more aspects of Shabbos or kosher food, and so on. The main point is to try something. It is vital to remember that HaShem wants a relationship with each and every individual, in his own right. May we all merit to strengthen our covenant with Hashem.

AVRAHAM’S SECOND TEST - LECH LECHA

“There was a famine in the land, and Abram descended to Egypt to sojourn there, for the famine was severe in the land. ”

The Parsha begins with Hashem instructing Avraham Avinu to uproot his whole life, leave his nation, society, and family, and go on a journey to an unknown destination. Soon after passing this test and traveling to Eretz Yisroel, Avraham endures a terrible famine and is forced to leave for Eretz Mitzrayim. Chazal and the Rishonim write that this famine constituted one of the ten tests that Avraham had to pass in order to achieve his full potential . What was the exact nature of the test? Rashi says, “in order to test him if he would question the words of HaKadosh Baruch Hu - Hashem told him to go to the land of Canaan and now He caused him to leave! ”

According to Rashi the main aspect of the test was not the challenge of having no food, but that Avraham was unable to fulfill Hashem’s instructions of ’lech lecha’. Hashem had told him to go to the land of Eretz Yisroel and there he would be able to fulfill his spiritual potential, and yet he was immediately met with a tremendous obstacle which forced him to take a course of action which seemed to contradict the whole tachlis of his mission. He believed that his task was to be in Eretz Yisroel and yet he was forced to leave as soon as he arrived there! He could have wondered why he was forced to seemingly abandon his spiritual journey but he did not become frustrated and did not question Hashem in any way. He recognized that he did not truly understand how his journey of ‘lech lecha’ should proceed - that was in Hashem’s hands. He could only do his hishtadlus and accept that anything beyond his control was from Hashem and there was no need to be discouraged. He knew that the famine came from Hashem and that Hashem must have some reasoning behind the plan. Indeed, in hindsight, the events that took place there and the challenges that he faced, do seem to have had many benefits .

The Ramban writes that all the experiences of the Avos are a simun for his descendants. We also face the challenges that he faced and the way that he dealt with those challenges will give us the ability to withstand them in our own lives. Accordingly, the test of the famine is very relevant to all our lives. A person may embark on a spiritual journey based on his understanding of Ratson Hashem. This may involve a major life change such as moving country, or changing ones career, getting married, having children or even a smaller commitment to spiritual growth in learning or mitzvos. Regardless of the form that the ‘journey’ takes, a person will likely have his expectations of the challenges that he will face and how he needs to overcome them. However, very often, he will be met with unforeseen difficulties or obstacles that seem to contradict his whole plan. At that point, there will be a strong inclination to become frustrated that he is unable to grow in the way that he desires.

What is the reason that a person becomes frustrated when his efforts to grow do not work out as he planned? He feels that he knows what would be the ideal way for him to reach his potential - by taking this course of action he will become a better person. Therefore, when he is placed in a situation where his planned course of action his impossible, he feels frustrated because it prevents him from attaining his goal. The mistake he is making is that he feels he knows how he will best reach his potential. Instead he should recognize that only Hashem knows what circumstances a person should face in his life and that whatever obstacles he faces are only there for his growth. He may have thought that such an obstacle was not ideal for his growth, however, evidently Hashem knew otherwise.

My Rebbe, Rav Yitzchak Berkovits Shlita gives a common example of this kind of nisayon. A yeshiva bachur or Avreich hopes to begin a new ’zman’ of learning free of outside disturbances that will adversely effect his ability to learn. Talmud Torah is the ultimate way of connecting to Hashem and growing as a person and therefore he hopes he will be able to invest all his energies into the learning. However, on occasion, it may occur that unavoidable distractions do arise, such as the need to attend a family wedding abroad, or health issues. At this point, the person may feel frustrated that he is unable to grow in the way that he wants to - he may see these disturbances as nuisances that prevent him from connecting to Hashem. The mistake being made here is that he thinks he knows the best way for him to grow and that annoying distractions are preventing him from doing so. Instead, he should learn from Avraham Avinu and recognize that these ‘nuisances’ emanate from Hashem and evidently they offer the exact challenge that he needs at this moment. Then he can avoid the harmful attitude of frustration and focus on facing this challenge with simcha and bitachon.

Avraham Avinu’s tests teach vital lessons that apply to our everyday life. May we all be zocheh to emulate his behavior in reacting to challenges.

A NEW LEVEL OF EXISTENCE - LECH LECHA

“And Hashem said to Avraham, go for yourself from your land, from your relatives, and from your father’s house to the land that I will show you, And I will make of you a great nation. I will bless you, and make your name great, and you shall be a blessing. ” The first command ever made to the father of Klal Yisroel, Avraham Avinu, was to leave his surroundings and to begin a new nation that would be the Am Hashem. The Ramban writes that everything that happened in the life of the Avos is a portent for the future of Klal Yisroel, and their behavior teaches us how we should conduct our lives. This concept seems to pose a difficulty: How does the command of ’lech lecha’ apply to all of us, Avraham was alone in his belief in G-d, and therefore it was necessary for him to leave everything behind and form a new nation. But nowadays there are many Jews who accept the Torah and who live in observant societies - given this fact it seems that the command of ’lech lecha’ does not really apply to us!

On deeper analysis it is clear that the command of ‘lech lecha’ is still very relevant to all of us. Hashem’s command to Avraham was deeper than simply an instruction to leave his surroundings. We are given a hint to this by Rashi; He explains why Hashem promised Avraham fame, money and descendants as a consequence of leaving Charan. “Because traveling causes three things, less [likelihood of having] children, less [likelihood of acquiring] money and less [likelihood of having] fame. Therefore he needed these three brachos.. children, money and fame. ” The simple understanding of this is that Hashem was compensating Avraham for a course of behavior that would normally cause damage to a person. However, it seems that there is a deeper message implicit in this instruction. Hashem was hinting to him that if he undertook the challenge of ’lech lecha’ then he would no longer be subject to the normal laws of nature (derech hateva), rather he would live according to a whole new mode of existence - ‘ beyond derech hateva’. Consequently, even though traveling should, b’derech hateva cause loss of wealth, fame and children, Avraham would not be subject to that system of cause and effect. Instead he would live on a whole different level of existence and would benefit in all these areas.

This idea is also alluded to by the Medrash Tanchuma quoted by Rashi in the first passuk in the parsha where Hashem promises Avraham that “I will make known your teva in the world. ” Why couldn’t the Medrash have simply stated, “I will make you known in the world”, what is the significance of the word, ‘teva‘ here? We can answer with this yesod; that Hashem was promising Avraham that he would live on a whole new level of teva that was hitherto unknown in the world. Avraham would have the merit to share this new form of existence with the world, teaching them a whole new approach to life. Derech drush it is also possible that this message was alluded to in the very words, “lech lecha.” The gematria of “lecha” is 50; 49 is a multiple of 7 that represents this world, whilst 8 represents beyond this world. 49 also represents this world, as is seen in the 49 levels of tuma and tahara, whilst 50 represents beyond that, as epitomized by the fact that the 50th day after Yetsias Mitzrayim was the day of Matan Torah - the occasion where the world took on a whole new level of supernatural existence. Hashem was telling Avraham, ’go to the level of 50’, a new level of existence, beyond teva.

Hashem promised Avraham that if he would live according to a metaphysical reality then he would no longer be bound by the physical reality of cause and effect that drives teva. Indeed, after Avraham successfully passes this test Hashem reveals to him at the Bris Bein Habesarim that he will live according to a different set of rules: The passuk says that He took Avraham outside, Rashi explains that Hashem was telling him to leave the confines of the mazalos, and live on a new level of existence, and that is how he and Sarah could have children even though their mazal was to never procreate . The Zohar says that this promise would only be fulfilled on condition that Avraham and his descendants be osek in Torah and mitzovs. Keeping Torah and mitzvos is the expression of living beyond derech hateva.

A person who lives according to Torah and mitzvos is, automatically living according to a different set of rules from the rest of the world. For example, in many areas of business, the busiest day is Shabbos; a person who lives according to the normal laws of cause and effect will never give up that day’s business in order to observe Shabbos. Only a person who recognizes that the Torah prescribes a different mode of cause and effect, can confidently close his business on Shabbos with the assurance that his parnasa will not suffer as a consequence. Another example of this is found in the Gemara in Bava Metsia . The Gemara discusses a certain scenario where somebody has lent his friend an item and there is now disagreement as to the value of the item. The Gemara concludes that the borrower must take a shevua to validate his claim, whereas the lender is not required to swear. Why is the borrower required to swear whilst the lender is not? The Gemara answers that the borrower trusts the lender because he is wealthy, and that the cause of his wealth is surely the fact that he is honest and trustworthy, because if this was not the case, then “they would not have given him wealth from shamayim .” It is pashut to the Gemara that honesty is the cause of wealth - if we were to ask the average person what is the cause of wealth, honesty would surely be one of the least likely answers he would suggest! According to derech hateva, honesty is not the key to wealth, indeed, many people believe that dishonesty will provide them with money. But, Klal Yisroel lives according to a completely different mode of existence, where shemiras hamitzvos and exemplary midos are the cause of success.

This has been a pattern throughout history; The Jewish people have always been faced with the challenge of living according to the ‘laws of the goyim’ or the ‘laws of Klal Yisroel’. Unfortunately this has proved a most difficult challenge to overcome. The meraglim, for example, fell prey to the tendency to approach the world according to the laws of nature. When they saw the giant inhabitants of the land they felt that it was impossible to overcome them. Their mistake was that they did not accept that if they trusted in Hashem then He would override all the laws of nature for them just as He did at Yetsias Mitzrayim and Krias Yam Suf. This principle is fundamental to the spiritual level of a Jew. It is possible to strive to observe the Torah and yet live, to some degree, according to the regular laws of teva just like the goyim. A person can easily fall into the trap of believing that the amount of time he works is the main factor in determining his financial situation. Consequently, he may increase his work hours at the expense of his learning schedule or spending precious time with his family . There is a frightening consequence to such conduct. Hashem acts mida ceneged mida with us, if we show that we do not trust in Him, rather we rely on our own efforts, then, Hashem hides Himself and we are left more to the laws of nature. This explains why a common pattern of history has been that when the Jewish people turn away from Hashem, He consequently turns away from us, and as a result we are left unprotected from the wrath of the goyim.

Another area of Avodas Hashem in which this concept applies greatly is a recognition that spiritual , and not physical, factors are the sole cause of success or failure. This attitude was epitomized by our Gedolim. Rav Moshe Aharon Stern, zt”l, Mashgiach of Kamenitz Yeshivah, was once walking behind Rav Elyah Lopian zt”l and Rav Chatzkel Levenstein zt”l; so he hurried to be close enough behind them to hear what these two tzadikkim discuss between themselves. Reb Chatzkel noticed that Reb Elyah had a bandage over one eye and asked him what happened. Reb Elyah responded that he must have looked at something forbidden and it damaged his eye. Inspired by the question and response, Reb Moshe Aharon stepped closer to hear Reb Chatzkel’s response. To his surprise, he did not respond, he simply accepted Reb Elyah’s explanation as a point of fact, not noting anything novel or particularly righteous in Reb Elyah’s explanation. Reb Moshe Aharon explained that Reb Elyah understood that when Reb Chatzkel inquired about his eye, he was not asking about the physical condition of the eye, but the spiritual reason behind the injury. Reb Elyah understood that this was the only point of Reb Chatzkel’s question and responded accordingly . These Gedolim understood that spiritual factors were responsible for the cause-and-effect in their lives, they lived with a deep recognition that a Jew’s reality is not defined by the same laws as those of goyim. We asked how the command of ’lech lecha’ is relevant to us today. The answer is that lech lecha was not merely a command to Avraham to leave his evil surroundings, it was a call for him to live according to a different set of rules, defined by the spiritual world, and his reward would be that Hashem would in turn treat him beyond the regular set of laws that define the physical world. This lesson is very much relevant to all of us. The Sfas Emes asks, why Hashem only said lech lecha to Avraham Avinu and not to the rest of the world. He answers by bringing a Zohar that Hashem says lech lecha to everyone, but only Avraham responded to it. In the world today Hashem says lech lecha - the goyim ignore it but we cannot; and our reward for responding to is that we will rise above the limits of this world.

AVRAHAM’S SECOND TEST - LECH LECHA

“There was a famine in the land, and Abram descended to Egypt to sojourn there, for the famine was severe in the land. ”

The Parsha begins with Hashem instructing Avraham Avinu to uproot his whole life, leave his nation, society, and family, and go on a journey to an unknown destination. Soon after passing this test and traveling to Eretz Yisroel, Avraham endures a terrible famine and is forced to leave for Eretz Mitzrayim. Chazal and the Rishonim write that this famine constituted one of the ten tests that Avraham had to pass in order to achieve his full potential . What was the exact nature of the test? Rashi says, “in order to test him if he would question the words of HaKadosh Baruch Hu - Hashem told him to go to the land of Canaan and now He caused him to leave! ”

According to Rashi the main aspect of the test was not the challenge of having no food, but that Avraham was unable to fulfill Hashem’s instructions of ’lech lecha’. Hashem had told him to go to the land of Eretz Yisroel and there he would be able to fulfill his spiritual potential, and yet he was immediately met with a tremendous obstacle which forced him to take a course of action which seemed to contradict the whole tachlis of his mission. He believed that his task was to be in Eretz Yisroel and yet he was forced to leave as soon as he arrived there! He could have wondered why he was forced to seemingly abandon his spiritual journey but he did not become frustrated and did not question Hashem in any way. He recognized that he did not truly understand how his journey of ‘lech lecha’ should proceed - that was in Hashem’s hands. He could only do his hishtadlus and accept that anything beyond his control was from Hashem and there was no need to be discouraged. He knew that the famine came from Hashem and that Hashem must have some reasoning behind the plan. Indeed, in hindsight, the events that took place there and the challenges that he faced, do seem to have had many benefits .

The Ramban writes that all the experiences of the Avos are a simun for his descendants. We also face the challenges that he faced and the way that he dealt with those challenges will give us the ability to withstand them in our own lives. Accordingly, the test of the famine is very relevant to all our lives. A person may embark on a spiritual journey based on his understanding of Ratson Hashem. This may involve a major life change such as moving country, or changing ones career, getting married, having children or even a smaller commitment to spiritual growth in learning or mitzvos. Regardless of the form that the ‘journey’ takes, a person will likely have his expectations of the challenges that he will face and how he needs to overcome them. However, very often, he will be met with unforeseen difficulties or obstacles that seem to contradict his whole plan. At that point, there will be a strong inclination to become frustrated that he is unable to grow in the way that he desires.

What is the reason that a person becomes frustrated when his efforts to grow do not work out as he planned? He feels that he knows what would be the ideal way for him to reach his potential - by taking this course of action he will become a better person. Therefore, when he is placed in a situation where his planned course of action his impossible, he feels frustrated because it prevents him from attaining his goal. The mistake he is making is that he feels he knows how he will best reach his potential. Instead he should recognize that only Hashem knows what circumstances a person should face in his life and that whatever obstacles he faces are only there for his growth. He may have thought that such an obstacle was not ideal for his growth, however, evidently Hashem knew otherwise.

My Rebbe, Rav Yitzchak Berkovits Shlita gives a common example of this kind of nisayon. A yeshiva bachur or Avreich hopes to begin a new ’zman’ of learning free of outside disturbances that will adversely effect his ability to learn. Talmud Torah is the ultimate way of connecting to Hashem and growing as a person and therefore he hopes he will be able to invest all his energies into the learning. However, on occasion, it may occur that unavoidable distractions do arise, such as the need to attend a family wedding abroad, or health issues. At this point, the person may feel frustrated that he is unable to grow in the way that he wants to - he may see these disturbances as nuisances that prevent him from connecting to Hashem. The mistake being made here is that he thinks he knows the best way for him to grow and that annoying distractions are preventing him from doing so. Instead, he should learn from Avraham Avinu and recognize that these ‘nuisances’ emanate from Hashem and evidently they offer the exact challenge that he needs at this moment. Then he can avoid the harmful attitude of frustration and focus on facing this challenge with simcha and bitachon.

Avraham Avinu’s tests teach vital lessons that apply to our everyday life. May we all be zocheh to emulate his behavior in reacting to challenges.

LECH LECHA - BRIS MILA

The Parsha ends with the command for Avraham to perform bris mila. The Sefer Hachinuch notes a unique aspect of this mitzvo. There are a significant number of negative mitzvos for which transgression incurs the onesh (punishment) of kares. However, there are only two positive mitzvos for which the punishment is kares for one who fails to observe them; bris Mila and Korban Pesach (known as the Pascal lamb), the offering that is given in Temple times on the festival of Pesach. What is the significance of these two mitzvos that makes them unique in this aspect?

In order to answer this question, it is first necessary to explain why negative mitzvos are more associated with kares than positive mitzvos. In a relationship between two people such as marriage, there are certain actions that can damage the relationship but not cause it to be completely destroyed. However, there are things that are so serious that they could indeed end the relationship. Similarly, committing a sin causes a breach in the relationship between a person and HaShem. The significance of the breach is determined by the seriousness of the sin. There are some sins which damage the relationship to such a degree that they cause irrevocable harm. These often incur the onesh of kares.

In contrast, neglecting to perform a positive mitzvo can damage a relationship in that it prevents possible ways of increasing one's closeness to HaShem. However, it is very difficult to envisage how a lack of positive actions can irrevocably damage one's relationship with HaShem. This explains why failure to carry out most positive mitzvos does not incur kares. What makes bris mila and korban Pesach different? In order to begin a marriage a person must undertake a commitment to join in unity with his wife. Without such a commitment there is no genuine relationship - one can do all kinds of nice deeds but, in the Torah's eyes, they are not married until they perform the wedding ceremony prescribed by the Torah. In a similar way, a person needs to make a commitment to HaShem to undertake his relationship with HaShem. Without such a commitment he cannot begin to have a true relationship. Bris mila and korban Pesach are both types of covenants with HaShem, whereby a Jew commits to keeping the Torah.

This connection is demonstrated by a verse in Yechezkel. The Prophet reminds the Jewish people of the time that they were helpless slaves in Egypt, and how HaShem brought them out. He does this through an analogy of a stranded baby being saved. The verse states "And I passed over you and I saw you covered in blood, and I said to you, "by your blood you shall live, by your blood you shall live." The Rabbis explain that these two mentions of blood, refer to the blood of bris mila and korban Pesach. Through the merit of these two mitzvos, the Jews were redeemed from slavery and brought to Sinai to receive the Torah. It seems that it is no coincidence that it was these two mitzvos that HaShem commanded the people to perform. They represented the people's willingness to commit to becoming the Am HaShem .

Another connection between these two mitzvos is that there are two occasions when Eliyahu HaNavi visits the Jewish people; at a bris mila and on Seder night, the night when we remember the korban Pesach. This is because Eliyahu, exasperated at the Jewish people's continued sinning, declared that there was no hope for them. In response, HaShem ordered him to visit every bris mila which would show that, no matter how much the people may sin they still keep the covenant between them and HaShem. Similarly, Eliyahu comes at Seder night, to see the Jewish people celebrate their birth as a nation.

The question remains, why is it necessary for there to be two mitzvos that involve the basic commitment to doing HaShem's will, why wouldn't it be sufficient for one mitzvo to fulfill this role? The answer is that the two mitzvos represent different aspects of a commitment. Bris mila was first commanded to a single individual, Avraham Avinu, to form his the covenant with HaShem. Thus, bris mila represents a person's commitment to his individual relationship with HaShem and all that entails. The korban Pesach represents our commitment to HaShem as part of the Jewish people. The laws of the korban Pesach emphasize the importance of fulfilling the mitzvo in groups, stressing the national aspect of the mitzvo. Accordingly, it is necessary to have two forms of covenants; one between the individual and HaShem, and one between a person as a member of the Jewish people, and HaShem.

This understanding can help us explain an unusual law pertaining to the korban Pesach. It is forbidden for an uncircumcised Jew to participate in the korban Pesach. Why is this the case - the fact that a person does not keep one mitzvo, in no way exempts him from keeping the other mitzvos! The answer is that a person cannot genuinely commit to HaShem as part of a nation when has had made no such commitment on an individual basis.

This teaches us an essential lesson. Many people identify strongly as Jews, and as part of the Jewish people. They commit to the state of Israel, and would willingly give up time and effort, and perhaps even risk their lives, for the Jewish people. They stand up to defend Israel when it comes under verbal attack from the numerous anti-Semitic forces in the world. However, on an individual basis, there is far less commitment. One may identify as being part of the Jewish nation, but he must also strive to commit to his individual relationship with HaShem. The exact way in which to apply this lesson varies according to each person, however, in a general sense, it seems that everyone should see in what way he can increase his personal commitment to his relationship with HaShem. It could involve speaking to HaShem , learning more of His Torah, striving to keep more aspects of Shabbos or kosher food, and so on. The main point is to try something. It is vital to remember that HaShem WANTS a relationship with each and every individual, in his own right. May we all merit to strengthen our covenant with Hashem.

BRIS MILA - THE INDIVUAL'S COVENANT WITH HASHEM

The Sefer Hachinuch notes a unique aspect of the mitzvo of bris mila. There are a significant number of negative mitzvos for which transgression incurs the onesh (punishment) of kares. However, there are only two positive mitzvos for which the punishment is kares for one who fails to observe them; bris Mila and Korban Pesach (known as the Pascal lamb), the offering that is given in Temple times on the festival of Pesach. What is the significance of these two mitzvos that makes them unique in this aspect?

In order to answer this question, it is first necessary to explain why negative mitzvos are more associated with kares than positive mitzvos. In a relationship between two people such as marriage, there are certain actions that can damage the relationship but not cause it to be completely destroyed. However, there are things that are so serious that they could indeed end the relationship. Similarly, committing a sin causes a breach in the relationship between a person and Hashem. The significance of the breach is determined by the seriousness of the sin. There are some sins which damage the relationship to such a degree that they cause irrevocable harm. These often incur the onesh of kares.

In contrast, neglecting to perform a positive mitzvo can damage a relationship in that it prevents possible ways of increasing one's closeness to Hashem. However, it is very difficult to envisage how a lack of positive actions can irrevocably damage one's relationship with Hashem. This explains why failure to carry out most positive mitzvos does not incur kares. What makes bris mila and korban Pesach different? In order to begin a marriage a person must undertake a commitment to join in unity with his wife. Without such a commitment there is no genuine relationship - one can do all kinds of nice deeds but, in the Torah's eyes, they are not married until they perform the wedding ceremony prescribed by the Torah. In a similar way, a person needs to make a commitment to Hashem to undertake his relationship with Hashem. Without such a commitment he cannot begin to have a true relationship. Bris mila and korban Pesach are both types of covenants with Hashem, whereby a Jew commits to keeping the Torah.

This connection is demonstrated by a verse in Yechezkel. The Prophet reminds the Jewish people of the time that they were helpless slaves in Egypt, and how Hashem brought them out. He does this through an analogy of a stranded baby being saved. The verse states "And I passed over you and I saw you covered in blood, and I said to you, "by your blood you shall live, by your blood you shall live." The Rabbis explain that these two mentions of blood, refer to the blood of bris mila and korban Pesach. Through the merit of these two mitzvos, the Jews were redeemed from slavery and brought to Sinai to receive the Torah. It seems that it is no coincidence that it was these two mitzvos that Hashem commanded the people to perform. They represented the people's willingness to commit to becoming the Am Hashem.

Another connection between these two mitzvos is that there are two occasions when Eliyahu HaNavi visits the Jewish peopel; at a bris mila and on Seder night, the night when we remember the korban Pesach. This is because Eliyahu, exasperated at the Jewish people's continued sinning, declared that there was no hope for them. In response, ordered him to visit every bris mila which would show that , no matter how much the people may sin, they still keep the covenant between them and Hashem. Similarly, Eliyahu comes at Seder night, to see the Jewish people celebrate their birth as a nation.

The question remains, why is it necessary for there to be two mitzvos that involve the basic commitment to doing Hashem's will, why wouldn't it be sufficient for one mitzvo to fulfill this role? The answer is that the two mitzvos represent different aspects of a commitment. Bris mila was first commanded to a single individual, Avraham Avinu, to form his the covenant with Hashem. Thus, bris mila represents a person's commitment to his individual relationship with Hashem and all that entails. The korban Pesach represents our commitment to Hashem as part of the Jewish people. The laws of the korban Pesach emphasize the importance of fulfilling the mitzvo in groups, stressing the national aspect of the mitzvo. Accordingly, it is necessary to have two forms of covenants; one between the individual and Hashem, and one between a person as a member of the Jewish people, and Hashem.

This understanding can help us explain an unusual law pertaining to the korban Pesach. It is forbidden for an uncircumcised Jew to participate in the korban Pesach. Why is this the case? The fact that a person does not keep one mitzvo, in no way exempts him from keeping the other mitzvos! The answer is that a person cannot genuinely commit to Hashem as part of a nation when has had made no such commitment on an individual basis.

This teaches us an essential lesson. Many people identify strongly as Jews, and as part of the Jewish people. They commit to the state of Israel, and would willingly give up time and effort, and perhaps even risk their lives, for the Jewish people. They stand up to defend Israel when it comes under verbal attack from the numerous anti-Semitic forces in the world. However, on an individual basis, there is far less commitment. One may identify as being part of the Jewish nation, but he must also strive to commit to his individual relationship with Hashem. The exact way in which to apply this lesson varies according to each person, however, in a general sense, it seems that each person should see in what way he can increase his personal commitment to his relationship with Hashem. It could involve speaking to Hashem, learning more of His Torah, striving to keep more aspects of Shabbos or kosher food, and so on. The main point is to try something. It is vital to remember that Hashem WANTS a relationship with each and every individual, in his own right. May we all merit to strengthen our covenant with Hashem.
　
　

A NEW LEVEL OF EXISTENCE-LECH LECHA

“And Hashem said to Avraham, go for yourself from your land, from your relatives, and from your father’s house to the land that I will show you, And I will make of you a great nation. I will bless you, and make your name great, and you shall be a blessing.” The first command ever made to the father of Klal Yisroel, Avraham Avinu, was to leave his surroundings and to begin a new nation that would be the Am Hashem. The Ramban writes that everything that happened in the life of the Avos is a portent for the future of Klal Yisroel, and their behavior teaches us how we should conduct our lives. This concept seems to pose a difficulty: How does the command of ’lech lecha’ apply to all of us, Avraham was alone in his belief in G-d, and therefore it was necessary for him to leave everything behind and form a new nation. But nowadays there are many Jews who accept the Torah and who live in observant societies - given this fact it seems that the command of ’lech lecha’ does not really apply to us!

On deeper analysis it is clear that the command of ‘lech lecha’ is still very relevant to all of us. Hashem’s command to Avraham was deeper than simply an instruction to leave his surroundings. We are given a hint to this by Rashi; He explains why Hashem promised Avraham fame, money and descendants as a consequence of leaving Charan. “Because traveling causes three things, less [likelihood of having] children, less [likelihood of acquiring] money and less [likelihood of having] fame. Therefore he needed these three brachos.. children, money and fame.” The simple understanding of this is that Hashem was compensating Avraham for a course of behavior that would normally cause damage to a person. However, it seems that there is a deeper message implicit in this instruction. Hashem was hinting to him that if he undertook the challenge of ’lech lecha’ then he would no longer be subject to the normal laws of nature (derech hateva), rather he would live according to a whole new mode of existence - ‘ beyond derech hateva’. Consequently, even though traveling should, b’derech hateva cause loss of wealth, fame and children, Avraham would not be subject to that system of cause and effect. Instead he would live on a whole different level of existence and would benefit in all these areas.

This idea is also alluded to by the Medrash Tanchuma quoted by Rashi in the first passuk in the parsha where Hashem promises Avraham that “I will make known your teva in the world.” Why couldn’t the Medrash have simply stated, “I will make you known in the world”, what is the significance of the word, ‘teva‘ here? We can answer with this yesod; that Hashem was promising Avraham that he would live on a whole new level of teva that was hitherto unknown in the world. Avraham would have the merit to share this new form of existence with the world, teaching them a whole new approach to life. Derech drush it is also possible that this message was alluded to in the very words, “lech lecha.” The gematria of “lecha” is 50; 49 is a multiple of 7 that represents this world, whilst 8 represents beyond this world. 49 also represents this world, as is seen in the 49 levels of tuma and tahara, whilst 50 represents beyond that, as epitomized by the fact that the 50th day after Yetsias Mitzrayim was the day of Matan Torah - the occasion where the world took on a whole new level of supernatural existence. Hashem was telling Avraham, ’go to the level of 50’, a new level of existence, beyond teva.

Hashem promised Avraham that if he would live according to a metaphysical reality then he would no longer be bound by the physical reality of cause and effect that drives teva. Indeed, after Avraham successfully passes this test Hashem reveals to him at the Bris Bein Habesarim that he will live according to a different set of rules: The passuk says that He took Avraham outside, Rashi explains that Hashem was telling him to leave the confines of the mazalos, and live on a new level of existence, and that is how he and Sarah could have children even though their mazal was to never procreate. The Zohar says that this promise would only be fulfilled on condition that Avraham and his descendants be osek in Torah and mitzovs. Keeping Torah and mitzvos is the expression of living beyond derech hateva.

A person who lives according to Torah and mitzvos is, automatically living according to a different set of rules from the rest of the world. For example, in many areas of business, the busiest day is Shabbos; a person who lives according to the normal laws of cause and effect will never give up that day’s business in order to observe Shabbos. Only a person who recognizes that the Torah prescribes a different mode of cause and effect, can confidently close his business on Shabbos with the assurance that his parnasa will not suffer as a consequence. Another example of this is found in the Gemara in Bava Metsia. The Gemara discusses a certain scenario where somebody has lent his friend an item and there is now disagreement as to the value of the item. The Gemara concludes that the borrower must take a shevua to validate his claim, whereas the lender is not required to swear. Why is the borrower required to swear whilst the lender is not? The Gemara answers that the borrower trusts the lender because he is wealthy, and that the cause of his wealth is surely the fact that he is honest and trustworthy, because if this was not the case, then “they would not have given him wealth from shamayim.” It is pashut to the Gemara that honesty is the cause of wealth - if we were to ask the average person what is the cause of wealth, honesty would surely be one of the least likely answers he would suggest! According to derech hateva, honesty is not the key to wealth, indeed, many people believe that dishonesty will provide them with money. But, Klal Yisroel lives according to a completely different mode of existence, where shemiras hamitzvos and exemplary midos are the cause of success.

This has been a pattern throughout history; The Jewish people have always been faced with the challenge of living according to the ‘laws of the goyim’ or the ‘laws of Klal Yisroel’. Unfortunately this has proved a most difficult challenge to overcome. The meraglim, for example, fell prey to the tendency to approach the world according to the laws of nature. When they saw the giant inhabitants of the land they felt that it was impossible to overcome them. Their mistake was that they did not accept that if they trusted in Hashem then He would override all the laws of nature for them just as He did at Yetsias Mitzrayim and Krias Yam Suf. This principle is fundamental to the spiritual level of a Jew. It is possible to strive to observe the Torah and yet live, to some degree, according to the regular laws of teva just like the goyim. A person can easily fall into the trap of believing that the amount of time he works is the main factor in determining his financial situation. Consequently, he may increase his work hours at the expense of his learning schedule or spending precious time with his family. There is a frightening consequence to such conduct. Hashem acts mida ceneged mida with us, if we show that we do not trust in Him, rather we rely on our own efforts, then, Hashem hides Himself and we are left more to the laws of nature. This explains why a common pattern of history has been that when the Jewish people turn away from Hashem, He consequently turns away from us, and as a result we are left unprotected from the wrath of the goyim.

Another area of Avodas Hashem in which this concept applies greatly is a recognition that spiritual , and not physical, factors are the sole cause of success or failure. This attitude was epitomized by our Gedolim. Rav Moshe Aharon Stern, zt”l, Mashgiach of Kamenitz Yeshivah, was once walking behind Rav Elyah Lopian zt”l and Rav Chatzkel Levenstein zt”l; so he hurried to be close enough behind them to hear what these two tzadikkim discuss between themselves. Reb Chatzkel noticed that Reb Elyah had a bandage over one eye and asked him what happened. Reb Elyah responded that he must have looked at something forbidden and it damaged his eye. Inspired by the question and response, Reb Moshe Aharon stepped closer to hear Reb Chatzkel’s response. To his surprise, he did not respond, he simply accepted Reb Elyah’s explanation as a point of fact, not noting anything novel or particularly righteous in Reb Elyah’s explanation. Reb Moshe Aharon explained that Reb Elyah understood that when Reb Chatzkel inquired about his eye, he was not asking about the physical condition of the eye, but the spiritual reason behind the injury. Reb Elyah understood that this was the only point of Reb Chatzkel’s question and responded accordingly. These Gedolim understood that spiritual factors were responsible for the cause-and-effect in their lives, they lived with a deep recognition that a Jew’s reality is not defined by the same laws as those of goyim.

We asked how the command of ’lech lecha’ is relevant to us today. The answer is that lech lecha was not merely a command to Avraham to leave his evil surroundings, it was a call for him to live according to a different set of rules, defined by the spiritual world, and his reward would be that Hashem would in turn treat him beyond the regular set of laws that define the physical world. This lesson is very much relevant to all of us. The Sfas Emes asks, why Hashem only said lech lecha to Avraham Avinu and not to the rest of the world. He answers by bringing a Zohar that Hashem says lech lecha to everyone, but only Avraham responded to it. In the world today Hashem says lech lecha - the goyim ignore it but we cannot; and our reward for responding to is that we will rise above the limits of this world.
　
　

AVRAHAM’S SECOND TEST - LECH LECHA

“There was a famine in the land, and Abram descended to Egypt to sojourn there, for the famine was severe in the land.”
The Parsha begins with Hashem instructing Avraham Avinu to uproot his whole life, leave his nation, society, and family, and go on a journey to an unknown destination. Soon after passing this test and traveling to Eretz Yisroel, Avraham endures a terrible famine and is forced to leave for Eretz Mitzrayim. Chazal and the Rishonim write that this famine constituted one of the ten tests that Avraham had to pass in order to achieve his full potential. What was the exact nature of the test? Rashi says, “in order to test him if he would question the words of HaKadosh Baruch Hu - Hashem told him to go to the land of Canaan and now He caused him to leave!”

According to Rashi the main aspect of the test was not the challenge of having no food, but that Avraham was unable to fulfill Hashem’s instructions of ’lech lecha’. Hashem had told him to go to the land of Eretz Yisroel and there he would be able to fulfill his spiritual potential, and yet he was immediately met with a tremendous obstacle which forced him to take a course of action which seemed to contradict the whole tachlis of his mission. He believed that his task was to be in Eretz Yisroel and yet he was forced to leave as soon as he arrived there! He could have wondered why he was forced to seemingly abandon his spiritual journey but he did not become frustrated and did not question Hashem in any way. He recognized that he did not truly understand how his journey of ‘lech lecha’ should proceed - that was in Hashem’s hands. He could only do his hishtadlus and accept that anything beyond his control was from Hashem and there was no need to be discouraged. He knew that the famine came from Hashem and that Hashem must have some reasoning behind the plan. Indeed, in hindsight, the events that took place there and the challenges that he faced, do seem to have had many benefits.

The Ramban writes that all the experiences of the Avos are a simun for his descendants. We also face the challenges that he faced and the way that he dealt with those challenges will give us the ability to withstand them in our own lives. Accordingly, the test of the famine is very relevant to all our lives. A person may embark on a spiritual journey based on his understanding of Ratson Hashem. This may involve a major life change such as moving country, or changing ones career, getting married, having children or even a smaller commitment to spiritual growth in learning or mitzvos. Regardless of the form that the ‘journey’ takes, a person will likely have his expectations of the challenges that he will face and how he needs to overcome them. However, very often, he will be met with unforeseen difficulties or obstacles that seem to contradict his whole plan. At that point, there will be a strong inclination to become frustrated that he is unable to grow in the way that he desires.

What is the reason that a person becomes frustrated when his efforts to grow do not work out as he planned? He feels that he knows what would be the ideal way for him to reach his potential - by taking this course of action he will become a better person. Therefore, when he is placed in a situation where his planned course of action his impossible, he feels frustrated because it prevents him from attaining his goal. The mistake he is making is that he feels he knows how he will best reach his potential. Instead he should recognize that only Hashem knows what circumstances a person should face in his life and that whatever obstacles he faces are only there for his growth. He may have thought that such an obstacle was not ideal for his growth, however, evidently Hashem knew otherwise.

My Rebbe, Rav Yitzchak Berkovits Shlita gives a common example of this kind of nisayon. A yeshiva bachur or Avreich hopes to begin a new ’zman’ of learning free of outside disturbances that will adversely effect his ability to learn. Talmud Torah is the ultimate way of connecting to Hashem and growing as a person and therefore he hopes he will be able to invest all his energies into the learning. However, on occasion, it may occur that unavoidable distractions do arise, such as the need to attend a family wedding abroad, or health issues. At this point, the person may feel frustrated that he is unable to grow in the way that he wants to - he may see these disturbances as nuisances that prevent him from connecting to Hashem. The mistake being made here is that he thinks he knows the best way for him to grow and that annoying distractions are preventing him from doing so. Instead, he should learn from Avraham Avinu and recognize that these ‘nuisances’ emanate from Hashem and evidently they offer the exact challenge that he needs at this moment. Then he can avoid the harmful attitude of frustration and focus on facing this challenge with simcha and bitachon.

Avraham Avinu’s tests teach vital lessons that apply to our everyday life. May we all be zocheh to emulate his behavior in reacting to challenges.