Lech
Lecha
Gen. 12:1
-17:27
Précis: This parasha, “get you up” or
“go yourself” (lech lecha) begins with “the call” of Abram to leave his
home and depart for a new land. At God’s command, Abram and Sarai journey to
Canaan. When famine strikes, they travel to Egypt, where Sarai is taken into
Pharaoh’s harem after Abram calls her his “sister,” but she escapes without
harm. They then leave Egypt, with Abram now a rich man. To avoid family
squabbles, Abram separates himself from his nephew Lot (who moves to Sodom).
God promises him an heir. Because Sarai is barren, she offers Abram her servant
(Hagar),who gives birth to Ishmael. Abram is promised a son through Sarai, and
his name is changed to Abraham, and Sarai’s to Sarah, in recognition of a new
Covenant with God, which is then symbolized by Abraham’s circumcision.
Gen. 12:1 “And
Adonai said to Abram, ‘Go forth from your land and your birthplace and your
father’s house to the land that I will show you.’”
Rabbi
Eliezer Diamond has written (JTS Torah, 10/31/14 ) about Abram’s father
Terach, with an emphasis on the words “from your father’s house” in this famous
verse. When we leave a place, he suggests, we leave people behind.
As is often the case, the Sages were quite willing to “fill in” additional
explanation where the narrative text lacks detail. As a son, Abram had filial
obligations for his father, since the commandments tell us that we are to honor
and revere them. The rabbis explain that one “honors” his father by not
usurping his place (his usual chair) and by not contradicting him (at least in
public). One shows “reverence” for his father by making sure that his physical
needs (food, housing, and clothing) are satisfied through personal service.
But now we meet a textual problem. Traditional Judaism posits that Abram
fulfilled the mitzvot (even though Revelation was centuries later). If Terach
died before Abram left, there is no issue about Abram’s honor or reverence to
his father. But if Terach died after Abram’s departure, Abram could not have
met his obligation.
The text lists Terach’s death (11:32) before Abram leaves home (12:5). But
earlier, the text states that Terach was 70 when he fathered Abram (11:26), and
that Terach died at the age of 210 (11:32). That would imply that Terach lived
for 65 years after Abram left. How did Abram meet his obligation to “honor” and
“revere” his father?
Midrash explains: “This teaches you that the wicked are considered as dead even
during their lifetimes.” Thus, although Terah lived on after Abram left for
Canaan, because he was “wicked” (after all, he was an idol maker!) Abram’s
responsibility was ended. The midrash further explains that Abram was concerned
about the matter, but was reassured by God: “Abraham was afraid… that
people would say that he abandoned his father in his old age and departed. God
spoke to Abram, saying, ‘I exempt you from the obligation to honor your
parents; moreover in the Torah I will record your father’s death before your
departure.”
Were the Sages simply trying to deal with a textual ambiguity, or was there
more? It is surely an opportunity for them to explain that an individual is not
required to honor or revere a wicked parent. But perhaps there is more. As
Rabbi Diamond explains, we can imagine Abram leaving his father’s house. We
don’t know, of course what he was thinking. But is it possible that Abram told
Terach that he was leaving for a faraway place and had adopted a new God to
worship, but that he, Abram, nevertheless appreciated all that Terach had done
for him, and promised to tell his own children about their ancestor.
This insight has particular impact on us today, when interfaith marriage causes
rifts in many Jewish families, or when families are broken apart by distance or
disagreement. As Rabbi Diamond concludes, “There is no going without leaving.
But it is for us to choose what we take with us.”
