Parshat Lech Lecha: Who Really Was Avraham?

The following dvar Torah is in memory of the author’s sister-in-law, Ruchama Rivka Sondra, and the refuah shlaimah of Yosef Shmuel ben Miriam.

Our parsha, in conjunction with parshiot Vayera and Chayeh Sarah, is preeminently the story of Avraham Avinu (our father Abraham). We first meet him, however, in the persona of Avram (Abram) at the end of Parashat Noach. At this juncture in time, we have no indication that Avram will become Avraham and lead the greatest spiritual revolution in human history.

Since this is the case, it is natural to ask: “Who really was Avraham?” I believe this is a crucial question that must be asked in order for us to understand his singular role in, and contributions to, our people. In my view, much about the mahut adam (the essence) of Avraham may be revealed through analysis of his relationship to Hashem.

Avraham’s connection to Hashem was unique among the Avot (Patriarchs). He is the only one of the three who is called both avdi (My servant, Sefer Bereishit 26:24) and ohavi (My beloved friend, Sefer Yeshiyahu 41:8) by the Almighty. On the human level, very close friends are beloved, perhaps, because they know and understand us. Somehow, they can appreciate and grasp what we are really saying, feeling, and even thinking. Since Avraham was Hashem’s ohavi and He, in turn was Avraham’s Yedid Nefesh (Beloved of the Soul), he enjoyed an unequaled rapport with Ha Kadosh Baruch Hu.

Avraham was the first to call G-d “Hashem kale elyon konei shamayim v’aretz” (“Hashem the most high G-d who possess [i.e. created] the heavens and earth,” Sefer Bereishit 14:22). By employing this expression, he rejected Malki Tzedek’s view of G-d as simply the highest god in a polytheistic pantheon of gods (Sefer Bereishit 14:19-20). Avraham’s emphasis upon “Hashem” spoke volumes to Malki Tzedek.

In doing so, Avraham threw down the gauntlet in defense of the one true faith and declared, as we do each and every day, “Ki kol elohei ha’amim elilim v’Hashem shamayim asah” (“For all the gods of the other nations are worthless and false – but Hashem made Heaven!” Sefer Tehilim 96:5) Additionally, by declaring Hashem to be the Possessor and Creator of the Universe, Avraham was foreshadowing the second appellation that appears in Parashat Vayera, by which he would call G-d, “Hashem kale olam” (“Hashem the G-d of the World,” Sefer Bereishit 21:33)

What exactly is the meaning and significance of the term “Hashem kale olam?” Reish Lakish (third century Palestinian Amora) in Talmud Bavli, Sotah 10a-b, suggests that Avraham used this term as a teaching device to all the wayfarers who stopped by his tent. Avraham’s goal was to eradicate polytheism and propagate belief in Hashem.

After they would refresh themselves with food and drink, and naturally thank their host, Avraham instructed them in clear and precise language that all of the bounty of the world came from the one and only true G-d, the oseh shamayim v’aretz (the Creator of the Heavens and the Earth). Thus Reish Lakish states:
And he called there on the name of the Lord, the G-d of the World. Resh Lakish said: Read not “and he called” but “and he made to call”, thereby teaching that our father Abraham caused the name of the Holy One, blessed be He, to be uttered by the mouth of every passer-by. How was this? After [travelers] had eaten and drunk, they stood up to bless him; but, said he to them, “Did you eat of mine? You ate of that which belongs to the G-d of the Universe. Thank, praise, and bless Him who spoke and the world came into being.” (Translation, The Soncino Babylonian Talmud with my emendations to enhance readability)

Avraham’s contribution to the religious thought of mankind enables us to recognize and appreciate our forebear’s role on the grand stage of world history.

He was, in this sense, truly an “av hamon goiim” (“the father of many nations,” Sefer Bereishit 17:5), as well as our great spiritual progenitor. He was not only avinu (our father); he was, and remains until this day, one of the greatest teachers and spiritual leaders of all time.

Whenever we follow in his footsteps by declaring the unity of G-d and His creation of the world ex nihilo (out of absolute nothingness), we bear powerful testimony to the monotheistic revolution Avraham Avinu initiated. With the Almighty’s help and guidance, may we continue his mission and serve as a light unto nations (Sefer Yeshiyahu 42:6 and 49:6) so that all mankind can recognize the one true G-d. V’chane yihi ratzon.

Rabbi David Etengoff is the Director of Educational Technology at Magen David Yeshivah in Brooklyn and a resident of Cedarhurst. His previous parsha columns can be found at http://reparashathashavuah.weebly.com. Sign up for his weekly parsha email at rdbe718@gmail.com.