Parshat Lech-Lecha

11 Cheshvan 5753
Saturday, November 7, 1992

Chaim S. Kaminetzky, National President
Gerald L. Kaufman, Chairman of the Board
Rabbi Ephraim H. Sturm, Executive Vice President
Rabbi Pesach Lerner, Assistant to the Executive Vice President

Sponsored by UMB Bank and Trust Company -- America's only Shomer Shabbat Bank

Guest Rabbi:
Rabbi Chaim Wasserman
Young Israel of Passaic-Clifton, New Jersey

Why Not Start With Lech Lecha?

Echoing Rashi's comments to the Torah, the Maggid of Kosinitz, in an attempt to define the essence of Torah, also wondered why the chumash began with B'rayshis and Noach and not with Parshat Lech Lecha. For only in Lech Lecha do we begin learning about the activities of Avraham Avinu, the first Jew; everything else in the two preceding parshiyot are of universal significance without any content that is specifically Jewish.

The Maggid, much like Rashi, realized that these seemingly unnecessary sections do indeed contain vital lessons by which one must understand the Torah which follows. He offered the following explanation:

Three highlights of the two parshiyot preceding Lech Lecha are (1) the murder perpetrated by Cain, (2) the generation of great flood in the days of Noach, and (3) the plans for the tower of Bavel. Each person, said the Maggid, possesses the very human qualities which were at the root of each of these three occurrences. And these traits must be faced and dealt with even before the rest of Torah, the specific lessons for Jews.

In the case of Cain it was jealousy (kin'ah) of his brother's grace in the eyes of G-d that led him to commit such a dastardly act. The generation of the flood was destroyed because of the unbridled lust for possessions (ta'avah) which characterized every social transaction (vatimalay ha'aretz chamas). And it was only an insatiable hunger for honor (kavod) which motivated the building of the tower in Bavel (na'aseh lanu shem).

Every person is touched by each of these three attitudes: jealousy, a lust for possession and a drive for honor. And until one comes to proper grips with these three human dispositions, one cannot effectively approach the study of Torah or the Torah way of life, explained the Maggid.

The Gerrer Rebbe (in S'fas Emes to Pirke Avos 4:21) expanded upon the Maggid's approach by citing here the dictum of Rabbi Eleazar haKappar: Jealousy (kin'ah), unbridled lust (ta'avah) and an uncontrollable desire for honor (kavod) obliterate nearly all traces of a divine image (tzelem Elokim) in which all humanity was fashioned. The Jew, therefore, must first learn to be a "mensch" before being able to grapple with the imperatives of Torah living. This, claims the S'fas Emes, is what Chazal meant when they taught that "Derech eretz kodmah laTorah".

This, then is the Divine purpose of starting the Torah with B'rayshis and Noach; so that a Jew understands first which human virtues are needed as a prerequisite for Torah study and Torah living. Without this introduction, the rest of Torah, starting with Lech Lecha and Avraham Avinu, would be seriously flawed.

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What is a "yashar"?

The NeTZiV (Rav Naftali Tzvi Yehudah Berlin, immortal Rosh Yeshiva of Volozhin) notes in his introduction to B'rayshis (Ha'amek Davar, P'sichah leSefer B'rayshis) that Avraham, as well as Yitzchak and Ya'akov, were referred to as "yesharim" (morally correct) aside from being just "tzadikkim", "chassidim" and lovers of G-d. This designation (first used by none other that Bilam) attested to the fact that the avos, starting with Avraham, because of their moral
perfection, were able to plead before G-d for the well-being of all humans no matter how removed they were from the universal demands of the Torah. What better example is there of what a "yashar" is than Avraham standing before G-d demanding that the entire corrupt society of Sedom be spared just in case there were Tzadikkim, however few and however hidden, in the city.

Sedom epitomized everything that Avraham deemed as being evil and morally detestable. Nonetheless, he is able to call G-d to a din Torah, as it were, on behalf of these human beings. Despite one's corrupt and evil actions, the mark of a "yashar" is that he can still plead for the well being of that person or society. The greatest among "tzadikkim" would be hard pressed to act in such a manner; not so "yesharim". It is for this reason that the first book of the Torah which tells of the lives and accomplishments of Avraham, Yitzchak and Ya'akov is also called "Sefer Yesharim".

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Going to THE land.

Eretz Yisrael is not an external entity for the Jewish people serving merely as a means of uniting the nation and giving the people a way of existing in a physical sense or even a cultural or spiritual sense. For the Jew, Eretz Yisrael represents a unique entity- the very life bond of the nation. This bond is not the common and natural attachment nations have for their historical territory which develops over the span of many years. Our bond with the land derives directly from the recognition of G-d which began with Avraham Avinu. It was then that G-d's covenant with the descendants of Avraham focused upon that small land which has the watchful eye of Divine providence every moment of the year (based on Rav Kook).

Avraham Avinu merited this land as a result of his tribulations and narrow brush with death while still in Ur Kasdim. For his resolute faith in the idea of One G-d, he was awarded, at the Bris Bayn Hab'sarim, with G-d's favorite land, for himself and his children unto
eternity (MaBIT in Bais Elokim).

The Jewish spirit is inseparable from the Jewish people. It is impossible for either of these entities, spirit or nationhood, to reach its state of perfection away from the environment and boundaries of Torah...Eretz Yisrael and the Jewish nation, fused together, become the unique possession (kinyan) of G-d in this world.

To which this writer would add: Fortunate are those in the Young Israel movement who have worked relentlessly to unite the Jewish spirit with its people in the land which was so treasured (eretz chemdah) by Avraham, Yitzchak and Ya'akov.

At no time in the last two thousand years could one read the opening words of the parsha with such determination, certainty and spirituality: Lech Lecha- Go to the land which I will show you. It will be for your benefit and ultimate enjoyment (l'tovascha u'l'hana'ascha).

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