בס”ד
A THOUGHT ABOUT PARSHAT LECH LECHA 5785
In Genesis 12:1 we read that G-d gives the following command to Abram:
| 1 Now the L-RD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee. | א וַיֹּאמֶר ד’ אֶל-אַבְרָם, לֶךְ-לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ, אֶל-הָאָרֶץ, אֲשֶׁר אַרְאֶךָּ. |
This command marks an important moment in the Torah. Rashi explains “Lech Lecha” (go for yourself) as: go for your own benefit, for your own good. G-d knows that He is giving Abram a difficult task — to leave his land, his family, and even his parental home — but He informs him that it is ultimately for his own well-being. This journey is the beginning of Abram’s relationship with G-d, in which he will increasingly point the world to the existence of one G-d. It is the beginning of the rediscovery of monotheism and the formation of the Jewish people.
The command to leave everything that is familiar and dear is something that many Noahides can relate to. It is not easy to go against societal norms, and it is even harder to let your immediate social circle know that you have taken a different stance in life. While losing colleagues and friends in that society can be painful, the most difficult experiences often come from disagreements with your immediate family, and how painful it is to feel that family members ignore you or shut you out. Therefore, it is worthwhile to delve deeper into this history.
The Meaning of the Journey
Why are “land,” “family,” and “father’s house” mentioned in reverse order? In a physical journey, one typically leaves home first, then family, and ultimately country. However, spiritually, this signifies Abram’s inner transformation: first, he frees himself from the broader, superficial influences of society, then from the habits of his social circle, and finally from the deeply ingrained traits inherited from his family. Each step brings him closer to his true self. This process of inner growth applies not only to Abram but serves as a call for every person: “Lech Lecha” also means “go for yourself,” to find yourself.
According to the Arizal1, each person is brought into this world with a unique life mission. This is also reflected in Rebbe Nachman of Breslov
The day you were born is the day that G-d decided the world could not exist without you.
“Every soul has its specific task that no one else can fulfill”.2
However, to truly fulfill this task, many things must be left behind.
Leaving Behind the Material
- The land – The first thing a person must leave behind is their land, or the society they live in. For non-Jews, this may mean relinquishing certain elements of society that are not based on the Torah. For example, the culture of consumerism and the pursuit of material wealth as a life goal. In Judaism, having financial means is not considered wrong, but there is an emphasis on living modestly and viewing wealth as a means to do good in the world. Possessions are tools to be used for righteous purposes, such as supporting the community and charity. In Likutei Halakhot II, p. 145a, “the land” is also referred to as the materialism that can bind a person and from which one must be freed. The issue with materialism may not primarily be about stealing from others. Rather, the main concern is that materialism often shifts a person’s focus away from the spiritual, fostering a sense of independence from Hashem. While taking more than what is rightfully yours could potentially deprive others, the deeper problem lies in the way materialism diverts attention from spiritual values and can lead one to feel self-sufficient, rather than dependent on divine guidance.
Detaching from Social Influences
- The social circle – The second thing a person must leave behind is their social circle, or kin. When one leads a more Torah-based life, they will often face challenges in conversations with their immediate social circle. For instance, if it is common in your social circle to engage in casual secual relationships, while the Torah views relationships and sexuality as sacred, this can easily lead to conflict, both within your social circle and initially within yourself. The departure from your ” kindred ” is seen as the leaving behind of sensual pleasures and worldly distractions.3 It also serves as an opportunity to understand and adhere to the principles outlined in the Seven Noahide Laws, which includes the prohibition against illicit sexual relations.
Breaking Free from Upbringing
- The father’s house – Imagine a child who grows up in a household where his parents constantly express the belief that hard work is pointless and that success comes from luck or connections. He witnesses his parents’ sense of resignation and struggles with the idea that effort leads to rewards. However, this child, in a moment of self-reflection, decides he does not want to follow the same path. Instead of adopting his parents’ mindset of passivity, he commits to changing his life through education and perseverance. Despite the skepticism or discouragement he might face at home, he stays focused on his goals, dedicating himself to learning and working hard. Over time, his efforts lead to success—he earns a scholarship, graduates from college, and lands a rewarding career. This is what 3 says about “father’s house” — the family that will attempt to keep someone from truly serving G-d. It represents the intellectual and logical obligation to improve one’s negative traits, fostering personal growth and accountability. How difficult it is to detach from the “respect” you want to receive from your parents, the affirmation that you are doing “well.”4
Letting go of the material, detaching from sensual pleasures, and breaking free from those who would prevent you from fulfilling your life purpose is not easy or comfortable. It is often accompanied by pain and sorrow. It takes courage to leave deeply rooted (faith) beliefs behind and to confront your own weaknesses. But it leads to the release of what does not serve us and helps us focus on what is good and true, allowing us to fulfill the unique purpose that YOU have here on earth. When you recognize and feel that you have found your specific purpose and that you are allowed to work on it, you will experience the greatest joy imaginable.
This joy can perhaps be seen as the good land that G-d promised to Abram. Just as Abram became a blessing for all humanity, allowing the world to return to the True Faith in one G-d, we too can be a small light in our immediate surroundings, introducing people to the One True G-d in our own unique way.
By Angelique Sijbolts
With thanks to Rabbi Tani Burton for his feedback
Used Sources:
- Cited in Nesivos Shalom, The Seidenfeld Edition by Rabbi S. Ginsberg, p. 123 ↩︎
- Likutei Moharan, part 1, lesson 282 ↩︎
- Likutei Halakhot II, p. 145a. ↩︎
- Likutei Halakhot VIII, p. 207a-207b. ↩︎
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