1. The Unique Introduction of Avraham in Lech Lecha
This week’s Torah and Tea focuses on the portion of Lech Lecha—“Go for yourself”—and draws from the Rebbe’s talks in volume 25, particularly the first and second sicha—discussion—on this parsha. The parsha introduces us to Avraham Avinu, the first of our patriarchs, with Hashem instructing him to leave his homeland and go to the land that Hashem will show him, which is ultimately Canaan, destined to become Eretz Yisrael. The Torah records Hashem’s promise: “I will make you into a great nation. I will bless you, and all the nations of the world will be blessed through you.” This moment marks the beginning of Jewish history as a unique people.
While Adam was the first human and Noah was central to humanity after the flood, Avraham is introduced as our direct ancestor—hence Avinu, “our father.” The Torah’s narrative shifts here from universal history to the specific story of the Jewish people.
2. Medrash vs. Torah: Avraham’s Early Life
The Medrash provides rich detail about Avraham’s early life: he grew up in an idolatrous home, faced ridicule for his belief in monotheism, and even risked his life for his faith. According to Medrash, he was thrown into a furnace for refusing idol worship—his own father handed him over due to his rebellion against idolatry. Despite these stories of self-sacrifice and faith, none of this is explicitly recorded in the Torah itself.
The Torah’s first direct encounter with Avraham is simply Hashem telling him to leave his land. There is no mention of his greatness or righteousness at this point. In contrast, last week’s parsha introduced Noah as a tzaddik—a righteous person—and described how he found favor in Hashem’s eyes. With Avraham, there is no such introduction or explanation for why Hashem chooses him.
3. The Ramban’s Question: Why Was Avraham Chosen?
This omission raises a classic question discussed by Ramban: Why does Hashem suddenly command Avraham to leave his home without any prior explanation or record of merit? Unlike Noah, whose righteousness is stated outright, Avraham receives no such introduction in the text. The previous parsha only lists Terach and his sons—Avram among them—with no special mention or distinction.
The only hint at Avraham’s unique story comes from Rashi citing Midrash regarding Haran dying in Ur Kasdim (the fiery furnace episode), but nothing explicit singles out Avram before Hashem speaks to him directly in our parsha.
4. The Rebbe on Jewish Uniqueness and Divine Choice
The Rebbe highlights this textual gap as intentional and deeply meaningful. He explains that there is a fundamental difference between Jews and all other nations regarding their relationship with Hashem. All humanity is obligated by the seven Noahide laws—basic moral imperatives like not stealing or killing, establishing courts, etc.—which ensure a functional society.
However, Jews are given 613 mitzvos—a qualitatively different set of commandments. While Noahide laws are about maintaining civilization (“so the world should not be a jungle”), Jewish mitzvos are about connection (mitzvah—connection) with Hashem Himself.
5. Mitzvos as Connection: Human Limitation vs. Divine Initiative
The Rebbe emphasizes that while human beings can strive for greatness within their finite capacity, they cannot reach infinity on their own. Our abilities are limited by our created nature; we can only achieve what is humanly possible.
True connection with Hashem—who is infinite—cannot be earned solely through human effort or merit. Even if one becomes a tzaddik, their connection remains limited by their created status.
The unique bond between Jews and Hashem does not stem from human achievement but from divine choice: Hashem chose us not because we were righteous but simply because He willed it so. The 613 mitzvos are thus 613 channels through which Hashem connects with us by His own initiative.
6. Illustrating Divine Choice: The Parable of the Wise Man and Simpleton
The previous Rebbe offers an analogy: Imagine a supremely wise person encountering someone utterly ignorant and unaccomplished. In terms of wisdom or value, there seems little connection between them. Yet if the wise man asks this simple person for a glass of water and he fulfills it, suddenly there is a relationship based on service rather than inherent worthiness.
This illustrates our relationship with Hashem: On our own we cannot reach His level or truly connect with Him due to our limitations. But when Hashem gives us mitzvos as opportunities for connection (“bring Me water”), we become significant through fulfilling His will.
7. Cherishing Every Mitzvah as an Opportunity
This understanding transforms how we view mitzvos: Each one is not just an obligation but an opportunity for direct connection with Hashem Himself—a gift that transcends any personal merit or achievement.
Every time we perform a mitzvah, we should cherish it as an act that bridges finite humanity with infinite divinity solely because Hashem desires that connection with us.
8. Bris Milah: Covenant as Connection (Closing Note)
The parsha also discusses bris milah—circumcision—as an eternal covenant between Jews and Hashem, further emphasizing this theme of divine connection established by God’s choice rather than human accomplishment.
Although time did not permit further exploration today due to various obstacles, this central idea remains clear: Our relationship with Hashem begins not with our greatness but with His loving choice to connect with us through mitzvos and covenant.