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Abraham's Divine Mission
A Journey from Solitude to Multinational Legacy
Through Uniqueness and Circumcision
Lech Lecha - Genesis 12

'Go you forth from your country.' What does it mean, 'go you forth'? The Torah could have just said - go. However, in Hebrew and other languages, when you say 'go you forth,' the intention is for you to go alone, by yourself, without bringing others with you.

Who are the others that the Holy One, blessed be He, instructs Abraham not to take with him? The answer would seem to be all his followers, those called 'the souls they made in Haran.' Before God revealed Himself to him, Abraham established a religious community of people who believed uniquely in the monotheistic concept. And to Abraham, the temptation was to continue this work on the plane of the individual. But God wanted our forefather Abraham to rise to a higher level, to jump to a higher stage. God promises him: 'I will make you a great nation.' Meaning you also need to establish political and national entities. It would be best if you found a nation.

Why? One needs a nation of their own to rectify other nations and not just individuals. The mission of the People of Israel is a daring one. We want to fix the individual and the entire society organized as states, and Abraham took this upon himself. After it is written: 'And Abraham went as God had spoken to him,' the Torah says: 'And Abraham took Sarah, his wife and Lotted his brother's son, and all their possessions that they had gathered, and the souls they had made in Haran.' Our sages said that Abraham went out twice. Once, he needed to do this alone to fulfill the divine mission of establishing a nation. The second time, he intended to include everyone to continue his cosmopolitan idea of influencing every individual in the world.

So, Abraham, our forefather, realized two visions together. The vision of rectifying the individual and the vision of redressing the general. Because of this, Abraham transformed from Abram to Abraham. Abraham, meaning the father of many nations.

How can one be the father of many nations? Precisely by maintaining his uniqueness. Surprisingly, Abraham is informed that he is the father of many nations, specifically when he performs circumcision. Circumcision distinguished him physically and spiritually from the rest of the world. Thus, we can learn that if we genuinely want to influence the world, we must maintain uniqueness and particularity. Jewish particularity, preserving our self-identity, allows us to be the "father of many nations." This is in contrast to the temptation to think that the path of assimilation into the world's cultures will allow us to influence. The Torah reveals that returning to 'ourselves' brings a blessing to the entire world.

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Vairāk nedēļas Toras nodaļu

Meklējot mieru
Jēkaba mesiāniskā tiekšanās

Jēkaba personīgā miera meklējumos, kas ir pretnostatīti Jāzepa sapņiem, stāstījums atklāj mūžīgu cīņu. Spriedze starp individuālo rāmumu un globālo pārmaiņu katalizatoru parādās kā galvenā tēma. Jāzeps paceļas ārpus ģimenes pretestības, viņa sapņi izgaismo ceļu uz globālu pasauli pilnu ar pārtiku un apgaismību. Šī senā sāga rosina pārdomas par mūžīgo jautājumu: vai ir jāupurē personīgais miers, lai panāktu pārveidojošu ietekmi?

Beyond Fear, The Evolution of Jacob into Israel
Unveiled the soul of the Hebrew identity.

Vayishlach delves into the evolution of Jewish identity, tracing Jacob's transformative journey towards becoming Israel. Departing from the previous portion, where Jacob goes into exile, this narrative centers on his return and the intricate process of identity transition. The text emphasizes the importance of grappling with political challenges as a prerequisite for embodying the identity of 'Israel,' who contends with God and men.

A crucial moment unfolds in Jacob's encounter with Esau, where fear takes a central role. Rashi's commentary sheds light on the dual nature of Jacob's fear—fearing potential harm to himself and the prospect of causing damage to others. This nuanced fear reflects the lingering influence of an exile's moral code, which hinders the ability to confront and defeat the enemy.

While Jacob still grapples with a real enemy in the incident of Shechem, his sons understand the necessary course of action for existence in the Land of Israel. The narrative concludes with Jacob returning to Bethel, having acquired the conviction required by the Jews of the Land of Israel—a level exemplified by one who knows how to fight to defend themselves and their Land.

Click here and take real steps in your life today to actively participate in the ongoing narrative of the Hebrew people, to ensure a better future for the world

Pirmdzimtā dzimšanas tiesību iegūšana

Toras daļa "Vajece" stāsta par Jēkaba simbolisko ceļojumu, kas atspoguļo Izraēlas tautas kolektīvo trimdu nākotnē. Morālo izaicinājumu un brāļa Ēsavu apsūdzību laikā Jēkabs pierāda savu morālo pārākumu. To atspoguļo četru pirmdzimto piedzimšanu, īpaši Rūbena piedzimšana, kurš kontrastē ar Ēsavu, aizsargājot savu jaunāko brāli. Stāsta lūzuma punkts ir četru pirmdzimto piedzimšana, kad uzsākas labošanas process un saskatāms kļūst kontrasts starp Ēsava rīcību un Jēkaba dēlu taisnīgo uzvedību. Mums nu ir skaidrs Jēkaba absolūtais pārākums pār Ēsavu. Jāzepa dzimšana kļūst par Jēkaba aiziešanas iemeslu, vadoties pēc izpratnes, ka bioloģisko pirmdzimto var aizstāt vairāk pelnījis jaunākais brālis, kas sasaucas ar plašāku tēmu par Īzāka tiesībām pār Ismaēlu un Jēkaba tiesībām pār Ēsavu.