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And there was a famine in the land. (12:10)

Chazal state that the world will experience ten instances of famine overtime. The first was during Adam’s tenure, followed by one during Lemech’s generation. The third was the one which caused Avraham to move. According to Pirkei D’rabi Eliezer, the last famine will present itself prior to the advent of Moshiach. This famine, however, will be of a different nature. It will be a spiritual famine in which people will literally starve for Torah knowledge. This is consistent with the words of the Navi in Amos 8:11, “Behold the days are coming . . . and I will send a…

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And you will no longer be named Avram, your name will be Avraham. (17:5)

In Berachos 13a the Talmud states that whoever calls Avraham “Avram” transgresses either a positive commandment or a prohibition.  One may refer, with equanimity however, to Yaakov by his other name, Yisrael. Rabbi Eli Munk z.t.l. explains that Avraham’s situation is different.  With the act of circumcision he was transformed into a totally new being. The bris mila is accompanied by a complete metamorphosis. This transformation signals a distinct severance with the past, socially as well as morally and physically. No room for regression is allowed. The “Avram” of old is gone forever. The new Avraham belongs to an entirely…

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“Go away from your land.” (12:1)

We may note the contrast between the Torah’s introductory description of Noach and its initial description of Avraham. The Torah praises Noach, citing his righteous character and faultless behavior. The Torah does not present Avraham Avinu with a similarly positive orientation although he is acknowledged as a righteous and G-d-fearing man. The Maharal explains that Avraham is not described as one who possesses unique characteristics and noble qualities, so that one will not infer that these qualities are the basis for his distinction. Had this been the reality, Am Yisroel would be at risk to lose its special status if…

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“And the soul(s) that they had gotten in Haran.” (12:5)

Chazal teach us that the world will exist for six thousand years. These years are divided into three, two thousand year periods. The first is the period of “uvcu uv,” – nothingness. The second period is the Torah era. The third is the Messianic period. The Rabbis indicate that the initial period of “Tohu V’Vohu” lasted from Creation until Avraham Avinu successfully reached out to the masses to convert their idolatrous beliefs to monotheism. This is the meaning of the words, “the souls they had gotten in Haran.” Avraham brought these itinerant souls under the protective wings of Hashem. This…

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“And I will make your seed as the dust of the earth.” (13:16) – “Look please towards Heaven and count the stars… and He said to him, “So shall be your seed.” (15:5) – “And I will unconditionally multiply your seed as the stars of the Heaven. And as the sand which is on the seashore.” (22:17)

The Torah metaphoricully compares Am Yisroel to three different substances. Horav Moshe Feinstein, z.l., suggests the following interpretation of this symbolism. In the first analogy, sand serves as a boundary for the sea. The boundary restrains the sea’s overflow and the ensuing damage of human life and property. Likewise, when man is overwhelmed by physical or emotional troubles, he finds it difficult to serve Hashem with a relaxed attitude. Thus, Hashem offers us His blessing. This blessing enables us to restrain these difficulties from overwhelming us and interfering with our service to Hashem. In the second analogy, the dust of…

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“As for Me, behold My Covenant is with you, and You shall be the father of a multitude of nations.” (17:4)

Rashi explains that as Avraham became the father of the world, he would attain “spiritual paternity” over all nations. Avraham feared that the isolation which resulted from his circumcision would create a barrier separating him from the uncircumcised world. This obstacle might serve to confine his spirit from radiating out to the pagans, preventing him from bringing them closer to Hashem. He was threatened with the failure of his whole life’s work. Converted pagans would not acquiesce to the imperative of circumcision. Thus, Hashem solemnly assured Avraham that he would become the spiritual father of a multitude of nations. The…

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Go away to yourself, from your land, from your birthplace. (12:1)

Ever since Hashem had driven Adam from Gan Eden to wander throughout the world, man has been seeking for Hashem. Even man’s early attempts to worship idols began as a form of searching for the source of all being. Avram was the one who discovered the secret, but not by exploring remote heights. The Midrash relates that “by himself he studied Torah“. We may suggest that he didn’t merely study by himself, but the meaning here is that he studied from himself, from within himself. His introspection led him to reflect upon the precision by which the universe is ordered….

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“And Lot lifted up his eyes and beheld all of the plain of Jordan.” (13:10)

The narrative concerning Lot is puzzling. He accompanied his mentor, Avraham, throughout his exile. His physical resemblance to Avraham reflected the spirit of an individual who maintained a high standard of morality. Suddenly he separated as Lot sought out the fertile lands. In Lot’s next appearance he had been transformed into a depraved individual with the result that the Torah prohibits his male descendants from being included in Am Yisrael. How are we to rationalize this enigma?   Horav Yisrael Salanter Z”l tells of a Yeshiva student who was diligent in Torah study. Upon leaving the sheltered walls of the…

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“And Sorai said to Avrom, My wrong be upon you.” (16:5)

Rashi explains that Sarai’s complaint was based upon the fact that Avraham had not prayed to Hashem on her behalf. It seems noteworthy that she felt this way. Sarai had made every imaginable attempt to conceive a child, but to no avail. She even took her maidservant into her home for Avraham, an attempt which was later copied by Rachel and Leah. She still felt that something was lacking, – her husband’s prayer! All attempts are of no apparent value unless they are accompanied by prayer. This is the most necessary ingredient for success and accomplishment. The material world consists…

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“And that I will not take from all that is yours, lest you say I have enriched Avram.” (14:23)

Although Avram had previously accepted goods from Pharaoh, he refused to accept anything from the evil Sodom. Accepting gifts from the wicked inhibits the recipients from criticizing the giver, and Avram had no intention of ceasing to rebuke Sodom. This thought may be noted from the choice of words in this pasuk. It does not state, “Lest I say … ” which would imply that by accepting these gifts from Sodom, he might forget that all wealth and prosperity comes solely from Hashem. Had this been the reason, he should have similarly refused Pharaoh’s gifts. The pasuk, likewise, does not…

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