לקוטי שיחות חלק א׳ - לך לך

Likkutei Sichos Vol. 1 – Lech Lecha

1. It is stated, "Ten trials were given to our forefather Abraham" (Avraham Avinu was tested with ten trials). One of the first trials—and perhaps also one of the greatest—was the trial of Ur Kasdim. Nevertheless, this trial is not explicitly mentioned in the Torah, but only hinted at. The first trial explicitly mentioned in the Torah is the trial of "Lech Lecha me'artzecha umimoladetecha umibeit avicha" ("Go forth from your land, from your birthplace, and from your father's house").

One can suggest a reason for this: the concept of "Lech Lecha" is present in the service of every person, both from above to below and from below to above, and even within the very depths (below) itself.

2. In brief, this means: In the matter of the descent of the soul into a body, we find two opposites: a) "Against your will, you live" (you live against your will), because the life of the soul in a body is a compulsion for the soul. For the soul—before it descends into a body—is "hewn from beneath the Throne of Glory" (carved out from under the Throne of Glory), and this is only the lower level of the soul. There is a higher level in the soul, as it is in the state of "pure it is," and even higher.

For the descent into the world is a great descent for the soul, especially as the Talmud states that before the soul descends below, it is shown both Gan Eden and Gehinnom, so it knows what it has to do in the world. Therefore, the descent of the soul to animate a body is a compelled matter for the soul—"against your will, you live."

b) On the other hand, despite the fact that the descent is so great, the soul, specifically through this descent, reaches a level even higher than it was before, as is known from the saying "descent for the sake of ascent."

3. These two concepts are hinted at in the verse "Lech Lecha me'artzecha umimoladetecha umibeit avicha el ha'aretz asher ar'eka" ("Go forth from your land, from your birthplace, and from your father's house to the land that I will show you").

"Me'artzecha" refers to the soul as it stands in the aspect of the Supreme Will, which is higher than what is stated in Tanya (Chapter 2) that the soul derives from the Supernal Wisdom, which "He and His wisdom are one" (the Almighty and His wisdom are one), for will is higher than wisdom.

4. This is also the concept expressed in Tanya (Chapter 32) that "all are equal, and one father for all of them." "All are equal" (everyone is alike) — this is from the perspective of the aspect of Will, and "one father for all of them" (they all have one father) — from the perspective of the aspect of Wisdom.

"Umimoladetecha umibeit avicha" ("from your birthplace and from your father's house") refers to the soul as it stands in the Sefiros of Chochmah and Binah. "Birth" (leida) is from "father and mother" (av v'em), where Chochmah is "father" and Binah is "mother."

"Moladetecha" refers to the soul as it stands in the Sefirah of Chochmah, and "beit avicha" is as the soul stands in the Sefirah of Binah, because "father," as mentioned, is Chochmah, but "beit avi" — a house and a vessel for the father — is Binah.

In another way, one could say: "Moladetecha" includes both Sefiros, Chochmah and Binah, which are progenitors. "Beit avicha" is as the soul finds itself in the Sefirah of Malchus.

And in a lower manner: "Me'artzecha, mimoladetecha, mibeit avicha" means Binah, Zeir Anpin, and Nukva.

The three aforementioned levels in the soul also exist as they are in the order of the worlds: "Me'artzecha" — as the soul stands even higher than the World of Atzilus. "Moladetecha" — as the soul stands in the World of Atzilus, because the root of all souls is in Atzilus, where generally Chochmah shines.

"Beit avicha" is the soul as it descends into the World of Beriah, where the Sefirah of Binah shines, and Malchus of Atzilus becomes the Kesser of Beriah. And this is what is said to the soul: "Lech lecha me'artzecha umimoladetecha umibeit avicha," that it should descend from its root and source in all the aforementioned levels, until "el ha'aretz asher ar'eka" — to invest itself in a physical, earthly body, for specifically in this physical body will it reach the higher ascent.

In the morning blessings, we say, "The soul that You placed within me is pure, etc., and You preserve it within me." "It is pure" refers to the soul as it is in the World of Atzilus, "that You placed within me" is even higher, and nevertheless, it descends from there to "You created it" — the World of Beriah, "You formed it" — the World of Yetzirah, until "You breathed it into me" in the physical body, and specifically through this "You breathed it into me," it reaches "and You preserve it within me" — which comes from a source even higher than "it is pure" and even from "that You placed within me," because the preserver (the one who guards) is stronger than the preserved (the one who is guarded). And this is the meaning of "to the land that I will show you" — which I, the Essence (the

4. The Almighty Himself will show you — because specifically here, in this world below, one can grasp the Essence, as it is stated in Tanya, chapter 4, that no thought can grasp Him except when it grasps and is clothed in Torah and mitzvos (no thought can apprehend Him, blessed be He, except when it is clothed in the Torah and its mitzvos), which are "not in heaven," but specifically in this physical world.

After the soul has fulfilled the command of "Lech lecha me'artzecha" from above to below, and it has descended from all its lofty levels and entered the physical body, it receives the strength to fulfill the "Lech lecha me'artzecha" according to the second interpretation, which is from below to above (from the lower to the higher).

The evil inclination enters a person first — it precedes him, from the moment the child emerges from its mother's womb. Therefore, one needs strength to overcome it. When the soul descends here below, it is given this strength so that it can go out from "me'artzecha" — meaning "your will" — from the desires of the animal soul. "Umimoladetecha" — from its assumptions which stem from the natural, worldly intellect and its worldly emotions. "Umibeit avicha" — from those matters that derive from improper upbringing and habits — so that from all these things, he should go out and proceed to "el ha'aretz asher ar'eka" — to the synagogue and the study hall, where the desires of the G‑dly soul prevail, and this will nullify the natural, worldly desires, the pleasures of the natural, worldly intellect, and the natural, worldly emotions and habits of the animal soul.

5. After the soul has accomplished this matter in its service — it has gone out from the "me'artzecha, umimoladetecha, umibeit avicha" of the animal soul, it is demanded of it a higher service — to go out from the "me'artzecha, umimoladetecha, umibeit avicha," even from the G‑dly soul. "Me'artzecha" — from the desires of the G‑dly soul, "umimoladetecha" — from the wisdom of the G‑dly soul, "umibeit avicha" — from contemplation of holiness — to "el ha'aretz asher ar'eka" — to reach a level that is beyond reason and understanding, to the perception and vision of wisdom — the inner aspect of Abba — which is beyond intellect, even beyond the intellect of wisdom.

(From a talk on the 13th of Tammuz, 5714)

6. The Previous Rebbe often spoke about the fact that a Jew is connected with the Torah, and the fact that the Torah is divided into separate portions means that from the portion read each week, one can derive guidance on how to conduct oneself in the events that occur during the week.

7. The content of this week's Torah portion is the story of the birth of Ishmael and Isaac. People naturally hope that their children will continue their legacy. The portion tells us that G‑d gave Abraham two children — first Ishmael and then Isaac.

When G‑d promised Abraham that Isaac would be born to him, he already had Ishmael. Abraham said to G‑d, "If only Ishmael would live before You," meaning that he would be satisfied even if Isaac were not born, as long as Ishmael would live before G‑d, conduct himself properly, and follow G‑d's ways.

To this, G‑d responded: No, Isaac will indeed be born to you; this is your true source of joy. Regarding your request about Ishmael, "I have heard you" — you will also have satisfaction from him, but this cannot suffice for you, for "through Isaac will your offspring be called."

8. At that time, Abraham was 99 years old. For decades, he had served G‑d and endured many trials. It is therefore understandable that Abraham had a true understanding of what it means to have satisfaction from children. When he requested, "If only Ishmael would live before You," he meant that Ishmael should follow the paths that Abraham would guide him in, so that he could derive such satisfaction from him according to Abraham's understanding. Yet, despite all this, G‑d tells him that his true satisfaction will come specifically from Isaac.

Ishmael's mother, Hagar, as the Midrash tells us, was very devout. So much so that her conduct was fitting for the service of the Holy Temple, and therefore she is called by the name Keturah.

She also had mesiras nefesh, as our Sages tell us, that Hagar was the daughter of Pharaoh, king of Egypt — an emperor in one of the most powerful kingdoms of that time — and yet she agreed to leave the royal palace and become a maidservant to Sarah, just to be in Abraham's household.

It is therefore understandable that she raised her son Ishmael in this way. All this helps us understand why Abraham would have been content with Ishmael alone, hoping to derive complete satisfaction from him. However, from the other side, it becomes even more difficult to understand why G‑d said that specifically "through Isaac will your offspring be called."

9. The difference between Ishmael and Isaac was that Ishmael's birth occurred naturally, without miracles, whereas Isaac's birth was miraculous. Naturally, it was impossible for Abraham and Sarah, at their advanced age, to have a child. No one believed such a thing could happen, and even Abraham himself did not believe he was worthy for G‑d to show him such miracles.

Because of this, there was another distinction between Ishmael and Isaac — the matter of the bris milah, the unique mitzvah through which, at that time (before the giving of the Torah), one had a covenant with G‑d. Ishmael was circumcised at the age of thirteen. At thirteen, one becomes a bar daas, a person of understanding, and therefore becomes obligated in mitzvos, as one can rely on a person's intellect. Ishmael, with his intellect, agreed to connect with G‑d, and thus he was circumcised.

Isaac, on the other hand, was circumcised when he was eight days old. For an eight-day-old child, it is not relevant to ask questions. Nevertheless, even as a child, he was bound with G‑d in such a way that it could never be undone or erased — an eternal covenant, a "bris olam," as the verse calls it.

10. According to the aforementioned two differences between Ishmael and Isaac: a) Isaac's supernatural, miraculous birth as opposed to Ishmael's natural birth, and b) Isaac's connection with G‑d in a manner beyond intellect, whereas Ishmael's connection was based on intellect — we can understand why Abraham's true satisfaction was specifically from Isaac.

A child is born and grows under the supervision of the parents, shielded from every wind, and is educated to have the correct understanding. Through this understanding, he connects with G‑d — this is the path of Ishmael. He was raised in Abraham's house, and due to the education he received, he had the correct intellect and understood the need to connect with G‑d.

However, there is no certainty in this, because the entire Judaism is based solely on intellect and understanding. One cannot know what will happen if there is a change in his life. Even more so, even before any change occurs, one cannot know to what extent his Judaism will be complete or limited according to his understanding.

11. And therefore, even with Ishmael — when his inheritance was merely touched, he could no longer be kept in Abraham's house, and G‑d commanded to send him away, because "for in Isaac shall your seed be called."

G‑d indicated: When establishing Jewish generations, one cannot approach it according to the measure of nature. The entire existence and essence of Jews is beyond nature. From birth onward, Jews begin with miracles, without considering nature.

G‑d told Abraham: True Jewish satisfaction can only come from a child whose birth and entire life from the outset is on a G‑dly level. And when he is a child of barely eight days — that is, as soon as the first opportunity arises — he is connected with G‑d through an eternal covenant, a "bris olam," even though he understands nothing and cannot yet be asked.

With such a child, Judaism will be not only according to his intellect but with mesiras nefesh, and from him, one will have true Jewish satisfaction.

12. The Torah is not, G‑d forbid, a "history book"; the Torah is eternal. The proof is that every year we begin again to read the Torah from Bereishis. This means that what the Torah tells us are instructions for every time and in every place. How a Jew should conduct himself at home, in society, and in the community.

This is also the case with the story of this parsha, which serves as a directive in life in general and in Jewish education in particular, which is the main point.

13. There are those who think that the order in education should be to wait until the child grows up and understands on his own with his intellect how to behave, hoping that since they are, after all, the children of Abraham, Isaac, and Jacob, they will come to the concept of Judaism on their own. We have a directive in this parsha: If one were to follow human intellect, no matter how much effort is exerted, it is not the intellect that is the way to connect with G‑d; the way is specifically through mesiras nefesh.

14. The lesson from this is also: One should not think that a child should be given a "watered-down" Judaism and then, when he becomes older, he will be given more.

15. This would be correct if it were a matter dependent solely on intellect and calculations. However, for Jews, who are above natural calculations, we have the directive from the earlier Torah narrative that in Jewish education, the order is that when a child is only eight days old, he should already be given the strongest measure of Judaism. He should already be connected with an eternal covenant, not just for a year, ten, or twenty years, but with an everlasting covenant.

16. What does it mean that even children should be given the strongest measure of Judaism?

We must tell and explain to the youth, from their earliest childhood, that the Jewish people as a whole, and consequently each individual Jew, is not bound by natural calculations. We must tell the youth that they should set aside calculations. One who descends from a people that from its very birth was not built in a natural manner, one who descends from the oldest people, which has the oldest Torah and has endured so many years of trials and hardships, and whose entire existence is only through miracles, is not bound by any calculations and has no reason to consider them. When one is led on this path from a young age, knowing that a Jew is above calculations and is connected with the Almighty with an eternal covenant, then the Almighty promises, "In Isaac shall your seed be called" — you will have true satisfaction, both spiritually and materially.

17. Parshas Lech Lecha is a week during which we live with Avraham Avinu, the first who opened the channel of mesiras nefesh (self-sacrifice) and bequeathed it to all Jews throughout the generations. Even converts are included in this, for they have a connection to Avraham, as they are called the children of Avraham. Only those who descend from Yitzchak and Yaakov are related to them, but even converts are related to Avraham. Therefore, the Rambam writes in his well-known responsum, which is based on the Yerushalmi, that converts can also say "to our forefathers," because Avraham Avinu is a father to all converts. It is thus understood that the inheritance of the power of mesiras nefesh that he passed on to all Jews also includes converts. Therefore, they are also required to fulfill Torah and mitzvos with full strength, even though this depends on the concept of mesiras nefesh.

And it is obvious that the week following Lech Lecha should certainly be a joyous one, for it speaks about Avraham Avinu after he fulfilled the mitzvah of circumcision, which was a very lofty matter.

18. The Previous Rebbe states in the sicha of Simchas Torah 5710 (1950) that Avraham Avinu was a Jew of seventy-five years, a Jew who was a "possessor," a master over all his conduct, "a wisdom hidden from all thought," all of which was before the command of "Lech Lecha," and consequently before he circumcised himself. It is therefore understood to what level he ascended through the mitzvah of circumcision.

The mitzvah of circumcision is connected with the concept of birth. All matters to which Avraham attained before the mitzvah of circumcision have a connection to created beings; therefore, he could reach them with his own power. However, the mitzvah of circumcision is a matter that was given from Above, as it is stated that Avraham's circumcision is the concept of the higher circumcision — "And the L‑rd your G‑d will circumcise your heart." Through the mitzvah of circumcision, one draws down exceedingly lofty lights that are entirely beyond creation and the order of Hishtalshelus (the chain-like descent of spiritual worlds).

Therefore, circumcision is connected with the concept of birth, for when a child is born, it is a new entity and the revelation of the power of the Infinite below, as explained in Chassidus. Consequently, the week should certainly be a joyous one, and so too should the weeks that follow be joyous, as the Rebbe says that on Simchas Torah, a general encompassing light is drawn down, which includes all the encompassing lights of the entire month of Tishrei, and from Simchas Torah, this is drawn down for the entire year.