After the initial creation of the world in the first parashah and the destruction and repopulation of the world in the second, this week we begin the story of Abram — later renamed Abraham — with Parashat Lech Lecha (“go forth”).

Abram’s narrative, spanning three Torah portions, kicks off as he follows God's call to journey to the land of Canaan. God promises offspring to the still-childless Abram, and soon we read of his first son, Ishmael. The parashah culminates with the establishment of a generational covenant between Abram and God, marked by circumcision — a ritual that continues to this day. From this point on, Abram is called Abraham and his wife Sarai becomes known as Sarah.

Why did God choose Abraham? Perhaps surprisingly, the Torah doesn't tell us — but later Jewish texts seek to explain it. One such example is found in the midrash Bereshit Rabbah, where Rabbi Yitzchak uses a parable to illustrate Abraham's belief in a singular God.

This parashah recounts a conflict over cattle grazing territory between Abram and his nephew Lot. In the 17th-century text Shenei Luchot HaBerit, Rabbi Isaiah HaLevi Horovitz analyzes Abram’s approach to conflict resolution, noting the value of settling arguments before they spiral.

The book of Isaiah speaks at length about exile and redemption. This week’s haftarah (Isaiah 40:27-41:16) is no different as Isaiah reassures the People of Israel in exile that God has not abandoned them. He calls the people the “seed of Abraham, My [God’s] friend,” a reference to the covenant between God and Abraham that originates in this week’s parashah.

Topics: Parashat Lech Lecha | Circumcision | Covenants | Monotheism

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