Parashat Lech Lecho

"I will bless those who bless you, and he who curses you, I will curse ..." (12:3)

The Rambam writes: "There is no doubt in my mind that when he [Avrohom], peace is upon him, would dispute with all of mankind [regarding the existence of Hashem] that they, the mistaken ones, would curse, ridicule and deride him. When he had endured all [of the abuse] for Hashem's sake, as one should indeed do, it was said to him 'I will bless those who bless you, and he who curses you, I will curse'." (Rambam in Moreh N'vuchim)

"Avrom went as Hashem had directed him and Lot went with him. Avrom was 75 years old when he left Choron." (12:4)

Why did Lot go with Avrohom? Since Avrohom was an old man of 75 years, Lot did not want an inheritance as grand as Avrohom's to go to waste. (Eshkol Anovim)

"Avrom was very rich, with livestock, silver and gold. He continued on his travels ..." (13:2, 3)

Although Avrohom became a great, rich and respected figure, nevertheless, he did not become haughty or arrogant. Rather "he continued on his travels", the same route, the same path in life which he had traversed before he continued travelling on now. (HaRav Yosef Shoul Nathanson zt"l)

"Look at the sky and count the stars. See if you can count them. Hashem said to Avrohom: So will be your descendants." (15:5)

1) Just as on earth the stars appear small and in the heavens they are in reality very large, "so will be your descendants", in this world they will appear to be small and insignificant but in the next world they will be known as important. (S'fas Emes in P'ninei Torah)

2) In this world, on earth, they will be considered insignificant, but in heaven they will be considered most important. (The Rebbe, Harav Chaim zt"l of Sanz)

"Avrom believed in Hashem and counted it as righteousness (or it was 'on account of his righteousness')." (15:6)

Avrohom believed in Hashem completely. Avrohom gave Hashem the credit for righteously having bestowed upon him this great gift and inculcated him with this trust and belief in Him. (The Rebbe, Rav Moshe zt"l of Kobrin)

Alternatively, when Avrohom humbly investigated by what merit he deserved to develop this complete belief in Hashem, he felt it was "on account of his righteousness", on account of the righteousness he displayed by specializing in inviting guests and performing acts of kindliness, as it says (Mishlei 14:34) "Righteousness uplifts a nation (or 'gentile')". This trait uplifts even one who is like Avrohom was still at that time, on the level of a gentile. (The Sabbo Kadisho, Rav Avrohom zt"l of Slonim)

"Avrom's wife Sorai had not borne him any children ..." (16:1)

Soro had not borne HIM [Avrohom] any children but she had borne herself many girls since she had led many women to truly convert to the service of Hashem. For Chazal tell us that one who teaches another Torah it is as if he has given birth to him. (MiMayanos Netzach, quoting Harav Y'chiel zt"l of Melitz)

"... his hand will be against everyone and everyone's hand will be against him [Yishmoel] ..." (16:12)

Once, when Rav Chaim HaLeivi Soloveichik zt"l of Brisk was a little boy, some people came to his father, the author zt"l of the Beis Haleivi, and told him that his son was fighting with the other children outside. He called his son in and asked him "The first half of the verse or the second half?" His son answered "The second half." Whereupon his son took leave and left the room.

The people asked his father to explain the conversation. He told them "The verse is '... his hand will be against everyone and everyone's hand will be against him [Yishmoel] ...'. I asked him which half of the verse applied to him, the first half, 'his hand will be against everyone' or the second half, 'and everyone's hand will be against him'. Since he answered that it was the second half of the verse, I let him off." When the people asked the son for his explanation of the conversation it was the same. (Talilei Oros)

I will make you into a great nation ... You shall become a blessing. (12:2)

Blessings are entrusted to you; hitherto they were in My power - I blessed Adam and Noach - but henceforth you shall bless whomsoever you wish. (Rashi, quoting B'reishis Rabbo)

M'forshim ask, (1) according to the above midrash, why did the Torah not simply write "and you shall bless"? Why was it necessary to use the phrase "you shall become a blessing" which appears to be grammatically incorrect (as a form giving the idea of "and you shall bless")?

Every brocho is composed of two components. In the opening we address Hashem directly ("Boruch Atto") as though He were before us and in the closing we speak of Hashem indirectly (e.g. He who creates the fruits of the vine, He who has sanctified us with His mitzvos). Why are brochos recited in this sequence?

Rashba zt"l writes, "there are two fundamental principles on which all else is predicated. Firstly, to know that Hashem Yisborach's existence is a reality, proven and clearly defined beyond a doubt. Secondly, we must realize that His essence can only be understood by Hashem, Himself. While His existence is revealed to us, His essence remains hidden.

In order to firmly establish these two doctrines in our minds the Anshei K'neses HaG'dola (Men of the Great Assembly) incorporated them into the text of every brocho. We begin as if we were talking face to face with one who is familiar to us; and conclude that Hashem is not like other beings, there is no common denominator between Him and others. Thus we declare, although Hashem's existence is factual, the essence of His being remains veiled in secrecy and therefore, talk of Him is primarily in the third person." (2)

Rav Yeruchim Levovitz zt"l of Mir elaborates further and says that in every creation there is the seen and the unseen. For example, when viewing fire, one sees a flame and light. The strength to burn which is its most dominant characteristic remains concealed from the human eye.

People are accustomed to thinking that the unexposed is not actual and only the disclosed is felt to be real. This is not so, continues Rav Yeruchim, for the hidden dimensions of created matter are the most significant. (3)

The Gemora teaches us that a brocho requires the mentioning of Hashem's name and His sovereignty. (4) Tosfos asks, "if so how can the first brocho in the Amida (Sh'moneh Esrei) be valid (5) since "Melech HaOlam" does not appear?". Tosfos answers, "the name Avrohom in the brocho takes the place of the King of the Universe declaration - in other words, since Avrohom was the first and foremost to proclaim Hashem as master of the world, he became synonymous with this idea. The Chida zt"l notes that this is alluded to in "you shall become a blessing". Hashem told Avrohom the mere mention of your name will validate the brocho. (6)

Rav Levi Yitzchok zt"l of Berditchev explains (7) that the first two letters of Hashem's name Yud-Heh represent Hashem while the other two letters Vov-Heh represent K'lal Yisroel. Until Avrohom there was nobody who could facilitate in bringing about the heavenly blessings as sustenance came only from Hashem's initiative. When the brocho was handed over to Avrohom, Hashem placed the Vov-Heh before the Yud- Heh. To emphasize this transition the Torah writes "you shall become a blessing" (where the word for beoming is spelled Vov-Heh-Yud-Heh).

We may interpret Vov-Heh-Yud-Heh in a similar vein. Kabbalists note that the letters Yud-Heh symbolize the celestial and more hidden spheres whereas the Vov-Heh depicts the attributes which are more comprehensible. (8) When Hashem bestowed the gift of brocho upon Avrohom, in all probability he conveyed the inherent qualities and modus operandi incorporated in brocho. Brochos contain firstly a direct monologue to Hashem followed by an indirect statement. This concept can also be found in the words "you shall become a blessing". The Vov-Heh, representing the visible element of Hashem, relating to the first part of the brocho, is written before the Yud-Heh, representing Hashem's essence which is concealed.

The word "boruch" says Rav Chaim Volozhiner zt"l does not mean praise as most people tend to surmise but rather is a t'fillo asking for continuous and plentiful giving. (9)

Perhaps the precise order of the brochos was expressly designed to facilitate His magnanimous bounty upon us. (10)

Footnotes

(1) See what the Chiddushei Horim answers.

(2) Rashba Tractate B'rachos 40b, Responsa of the Rashba Vol. 5 Chap. 52.

(3) Sefer Daas Chochmo U'Mussar Vol. 2 Chap. 30.

(4) Tractate B'rachos 40b.

(5) See Rashi B'reishis 12:2.

(6) Pesach Einayim Tractate Brachos 40b, P'nei Dovid B'reishis 12:2.

(7) K'dushas Leivi B'reishis 12:2.

(8) Kisvei Arizal Shaar Likutei Torah Parshas Nitzovim, Meor V'Shemesh D'vorim 29:28.

(9) Nefesh HaChayim Gate 2 Chap. 2, see also Chap. 2-5.

(10) See Nefesh HaChayim Gate 2 Chap. 3.

There was a lot of extensive additional information in the footnotes in the Hebrew version but because of time constraints, those Kabbalistic and gematria-related tidbits were not included.