[1 November 2025]
Last week’s portion ended with the list of descendants from Noah to Abram. It’s been between 368 and 422 years - and ten generations - since Adonai’s covenant with Noah and He has not spoken to anyone since.
Yet, when Abram – and I will use Abram for the remainder of the drash – when Abram is 75, Adonai suddenly says to him: “Go forth from your native land and from your father’s house to the land that I will show you. I will make of you a great nation…”
Thus begins the Jewish story. Not with a world-ending flood, a burning bush, a host of plagues or a parted sea, not with an outstretched arm or signs and wonders, but with two words to an old man: “Go forth.”
So who was Abram? All we know is he is a descendant of Noah, but by Torah logic everyone is a descendant of Noah. He is a descendent of Shem, whom Noah blessed, but all we know of the next nine generations are their names and ages. Abram isn’t rich, he isn’t wise, he isn’t a leader, he isn’t a prophet, he isn’t even described as “righteous” as Noah was. There is nothing special about Abram, and perhaps this is the point.
In the Torah, lech and l’cha are both just two letters: Lamed Kaf. It is only with the addition of vowels do the words become “Lech l’cha” but it could just as easily be interpreted as “Lech lech” – “Go! Go!” That sense of urgency would change the entire interpretation of this parasha. Instead, the sages interpret the second word as “l’cha,” which doesn’t mean “forth” but “for yourself.” Rashi interprets this as Adonai telling Abram: "Go for your own benefit, for your own good: there I will make of you a great nation whereas here you will not merit the privilege of having children.
“L’cha” can also be translated as “to yourself.” In other words, go fulfill your destiny. William Schecter notes this “hints at the internal journey Abram is about to take to an elevated spirituality.“ This divine call is an invitation to a spiritual journey, encouraging Abram to trust God, embrace the unknown, and discover his divine purpose and potential, which ultimately requires leaving comfort for sacred growth.” Abram’s name also hints at this journey: Av=father, Ram=high or uplifted. (Later it is changed to Abraham, meaning "father of a multitude.")
There are many simple yet powerful words in Torah, such as hineini which we translate as "Here I am" but it signifies being completely present in the moment. Sh’ma is translated as “hear” or “listen” but is the central declaration of Jewish faith. Vayomer Elohim is translated as “And God said” but it represents the creation of the universe. Amen can be translated as “so be it” but we use it as an affirmation of our beliefs, our hopes and our prayers. Lech l’cha – “Go forth" – captures the entire human experience in two words: We must listen, and we must act. Rabbi Karyn D. Kedar writes, “Listening is an act of courage. We must be brave to hear that we are called to great things. It takes an open heart and a strong will to hear lech l’cha, to embark on a journey of [faith and] self-awareness and manifest your life’s purpose.”
Since this is my son Jack’s portion, I would be remiss to not make it personal: Jack has always been going forth, thoughtfully and consciously, even from a young age. He has never shied away from a challenge, but balances that with a beautiful consideration for others. He just turned 21 two weeks ago, which was on a Saturday, but he was invited to another friend’s 21st birthday party that night. He never mentioned it was also his birthday, but let his friend keep the spotlight that evening.
But back to my point: If Abram wasn’t special, why did Adonai choose to speak to him? Torah gives no answers. In Torah Or, “Rabbi Yitzḥak suggests: This is analogous to one who was passing from place to place, and saw a building with a [candle] burning in it” – a bira doleket – “and asked, ‘Is it possible that this building has no one in charge of it?’” Perhaps Abram was looking at the cruelty and injustice in the world and wondering if anyone was in charge, and Adonia “looked out at him and said: ‘I am the owner of the building.’”
Rabbi Nelly Altenburger says bira doleket can be interpreted as either “a palace full of light” or “a palace in flames.” She continues, "All Jews are called to come and try to put out the flames. When the world is catching fire, this is the time to listen to the small, quiet voice that reminds us to have hope, to do what is just, to be extra moral and extra compassionate, to go out of our way to try to stand together with those that are harassed, oppressed and attacked.”
So remember, Abram was not special, he was just a man who chose to listen and chose to act. If we believe we have to be chosen before we act, we will never act. First, we must believe we have been chosen. And if you are waiting for Adonai to speak to you, you have not been listening.
Jack, the tl;dr is: Never be complacent, never be afraid to listen and to act, always move forward, be true to yourself and most importantly know that your mother and I will always be with you, even if it’s just a small, quiet voice.
Shabbat shalom.
References
Rosh Hashanah 16b
https://www.sefaria.org/sheets/354318.1
https://reformjudaism.org/learning/torah-study/torah-commentary/listening-our-calling (2021)
Bereshit Rabbah 39:1
https://www.sefaria.org/sheets/48403
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