5786/2025
The Ramban at the beginning of Parashat Lech Lecha notes a critical detail missing from Hashem’s command to Avraham to abandon his family and home. Hashem, in this moment, selects Avraham Avinu as the father of the Jewish people. However, the reason for Avraham’s selection is completely concealed from us, or at least from the Pesukim themselves. The Sefat Emet, throughout his commentary on the Parashah, offers many explanations.
Firstly, the Sefat Emet cites the Zohar, which states that by the very fact that Avraham heard the words “Lech Lecha” is his praise. Avraham heard the call and capitalized on the opportunity. The Sefat Emet explains that Hashem calls out to all of us at every moment. He is always imposing on us to leave our wicked surroundings and to go toward Avodat Hashem. Avraham wasn’t the first person that Hashem called out to; he was just the first to listen. It is important to realize that Hashem is constantly talking to us, but he can be lost in the distractions that surround us. Like Avraham, we must listen closely.
Additionally, the Sefat Emet cites the Maharal in Derech Chaim. The Maharal writes that Avraham is the start of the lineage of Bnei Yisrael. He is our primary ancestor. If the Torah would have went lengths describing the greatness of Avraham, then his descendants would have had a false impression that our status is dependent on our actions. We might think that since the Tzidkut of Bnei Yisrael has regressed over time, we are no longer worthy of being the chosen people.
There is a fundamental Machloket in the Gemara in Kiddushin on Daf 36a between Rabbi Yehuda and Rabbi Meir. Rabbi Yehuda maintains that only when we are acting in accordance with the will of Hashem do we maintain the title of the Children of Hashem. However, Rabbi Meir disagrees. He famously holds that Bein Kach U’bein Kach, we are called Hashem’s children. Bechirat Yisrael is unconditional. By omitting the reason for Avraham’s selection, the Torah delivers this message to us.