1. The Meaning of Lech Lecha and Its Personal Relevance
This week’s Torah and Tea focuses on Parshas Lech Lecha. The phrase Lech Lecha—go for yourself—is Hashem’s command to Avram, not Moshe. The words themselves carry deep meaning: Hashem tells Avram to go for his own benefit, implying that by leaving his land, birthplace, and father’s house, he will gain what he is currently missing—children, wealth, fame, and the opportunity to impact the world. The message is that we all have a mission; we cannot remain stagnant but must move forward in life.
The Rebbe especially emphasized this idea of Lech Lecha. When he became Rebbe, there was a shift in style and expectations. The Rebbe would say that ideally, the shul would be empty because everyone would be out in the world doing their mission. He encouraged people to go out into communities and make a difference, explaining that this is not just for others’ benefit but also for one’s own growth. Like Rashi’s analogy of perfume hidden in a corner—its fragrance only spreads when it is moved around—so too our talents are revealed when we step out and use them.
Sometimes people feel they have abilities or creativity but lack opportunities to share them with the world. Lech Lecha teaches us to go out and make an impact, which ultimately brings out our best selves.
2. Avram vs. Noach: Why Was Avram Chosen?
The Torah introduces Noach as a tzaddik—a righteous person—and explains why Hashem chose him: because of his righteousness amidst a corrupt generation. In contrast, when it comes to Avram, there is no such introduction or explanation. The Torah simply states that Hashem told him to go. There is no mention of Avram’s righteousness or closeness to Hashem before this command.
This raises an important question: Why did Hashem choose Avram? Is it because of some inherent greatness or special quality? Often, as Jews, we may think we are chosen due to our intelligence or achievements. However, the truth is deeper: Just as a parent loves a child not because of accomplishments but simply because they are their child, so too Hashem’s love for the Jewish people is unconditional. It is not based on merit or performance but on Hashem’s essential choice.
This unconditional choice means that even if we falter or act foolishly, Hashem does not abandon us. Once chosen at Matan Torah, we remain His people forever. This concept is reflected in how Avram was chosen without any stated reason—it was simply Hashem’s will.
3. The Rebbe’s Approach to Shlichut and Family Concerns
The Rebbe often sent young couples out on shlichus—missions—to distant communities like Argentina or Brazil. Parents sometimes objected, wanting their children and grandchildren nearby for Shabbos and Yom Tovim. The Rebbe explained that sending families out was actually for their benefit: they would grow as leaders and bring blessing both to themselves and their families.
The tradition has shifted from everyone living together in one shtetl to families spreading out for work and purpose but still maintaining strong connections through visits and shared holidays. In hindsight, those who went on shlichus often found great success and fulfillment, bringing much nachas—pride—to their families.
4. Ten Generations: Comparing Adam–Noach and Noach–Avram
The Mishnah in Pirkei Avos (Ethics of the Fathers) discusses ten generations from Adam to Noach and another ten from Noach to Avram. From Adam to Noach, each generation angered Hashem more until He finally brought the flood after ten generations of patience.
The next ten generations from Noach to Avram also angered Hashem continuously, yet instead of destruction at the end of these ten generations, something different happened: “Avram received all their reward.” This seems puzzling since these generations were evil—if so, what reward did they have for Avram to receive?
5. What Does It Mean That Avram Received Their Reward?
Certain commentaries explain that every person has a portion in Gan Eden (the Garden of Eden) prepared at birth. If someone forfeits their portion through wrongdoing, it becomes available for someone else who merits it. In this context, since so many from these generations lost their portions due to evil deeds, there were many “empty spaces” in Gan Eden.
Noach did not receive these portions because he did not engage with his generation or try to help them improve; he focused only on himself and his family’s survival during the flood. In contrast, Avram actively reached out—teaching about Godliness, hosting guests (the first “Chabad house”), encouraging gratitude toward Hashem after meals—and even pleaded with Hashem on behalf of Sodom’s inhabitants.
This outreach made Avram deserving of inheriting those forfeited portions in Gan Eden—he filled the spiritual void left by others through his positive influence on humanity.
6. The Nature of Evil: Klippot Noga vs Gimel Klipot Hatmeot
The Rebbe offers another perspective: Not all evil is equal. Kabbalah distinguishes between gimmel kelipos hatemei’os—three completely impure shells—and kelipas nogah, which contains some redeemable light within it.
The evil present during the ten generations up to Noach was absolute—there was nothing redeemable left—so destruction was necessary (gimmel kelipos hatemei’os). In contrast, during the ten generations leading up to Avram there remained some good (kelipas nogah) that could be elevated through positive action—hence there was reward available for Avram who worked with those sparks.
This distinction teaches us about dealing with negativity in life: Sometimes situations (or people) are so entrenched in negativity that removal is necessary (like expelling a disruptive student). Other times there remains potential for transformation if approached correctly.
7. Lessons from Ten Generations: Ten Sefirot and Personal Growth
The number ten represents completeness—ten sefirot (divine attributes), ten emotional powers within each person. When all aspects are corrupted (ten generations fully immersed in evil), nothing remains redeemable.
The Rebbe draws an analogy: If someone gives into negative habits or addictions for ten consecutive days (corresponding to all ten powers), it becomes deeply entrenched—a real problem requiring drastic change rather than gradual improvement.
This structure reflects how Hashem waited patiently through ten generations before acting decisively—first with destruction (Noach), then with elevation (Avram). We learn that sometimes negativity must be cut off entirely before positive rebuilding can begin.
8. The Story of Avram Destroying Idols: Torah vs Midrash
A participant asked whether Parshas Lech Lecha discusses destroying idols—specifically if it recounts how Avram smashed his father Terach’s idols while running his idol shop.
This story appears in Midrash rather than explicitly in Chumash (the written Torah). According to Midrashic tradition: Terach left young Avram alone in his idol shop; Avram smashed all but one idol and placed a stick in its hand as if it had destroyed the others. When Terach returned questioning him, Avram argued that if idols cannot defend themselves they certainly cannot protect people—a powerful critique against idolatry.
Nimrod then threw Avram into a fiery furnace (Ur Kazdim) as punishment—a miraculous event where Hashem saved him unharmed while his brother Haran perished due to lack of faithfulness.
The Torah hints at this episode by mentioning Ur Kazdim, but details come from Midrashic sources rather than explicit verses in Lech Lecha itself.
9. Why Do We Learn About Pre-Sinai Mitzvos?
The discussion shifts toward why we study mitzvos performed by our forefathers before Matan Torah (the giving of the Torah at Sinai). While our obligation stems from being commanded at Sinai—not from what our ancestors did—the stories serve as preparation and inspiration for our own service today.
A key debate exists: Is it greater to do mitzvos when commanded or voluntarily? Being commanded connects us directly with Hashem’s will and infuses us with divine energy beyond personal capacity.
Yet learning about our ancestors’ self-motivated service teaches us an important lesson: To fully receive divine gifts like Torah and mitzvos requires personal effort first—not just passively waiting for blessings but actively striving ourselves.
10. Balancing Effort with Humility: Becoming Vessels for Blessing
If we rely solely on divine gifts without personal exertion—or approach mitzvos arrogantly—we fail as proper vessels for blessing.
The stories of our forefathers’ struggles teach us that true spiritual growth begins with hard work (“step one”), followed by humility (bittul)—self-negation—and acceptance of Hashem’s authority over our lives (Mitzrayim, representing restriction).
This process prepares us for receiving all that Matan Torah offers.
In summary: To access Hashem’s blessings fully after Sinai requires both dedicated effort and humble openness—lessons embedded throughout Sefer Bereishit leading up to Matan Torah.
We’ll leave off here until next time.