(כז) וְאֵ֙לֶּה֙ תּוֹלְדֹ֣ת תֶּ֔רַח תֶּ֚רַח הוֹלִ֣יד אֶת־אַבְרָ֔ם אֶת־נָח֖וֹר וְאֶת־הָרָ֑ן וְהָרָ֖ן הוֹלִ֥יד אֶת־לֽוֹט׃ (כח) וַיָּ֣מָת הָרָ֔ן עַל־פְּנֵ֖י תֶּ֣רַח אָבִ֑יו בְּאֶ֥רֶץ מוֹלַדְתּ֖וֹ בְּא֥וּר כַּשְׂדִּֽים׃ (כט) וַיִּקַּ֨ח אַבְרָ֧ם וְנָח֛וֹר לָהֶ֖ם נָשִׁ֑ים שֵׁ֤ם אֵֽשֶׁת־אַבְרָם֙ שָׂרָ֔י וְשֵׁ֤ם אֵֽשֶׁת־נָחוֹר֙ מִלְכָּ֔ה בַּת־הָרָ֥ן אֲבִֽי־מִלְכָּ֖ה וַֽאֲבִ֥י יִסְכָּֽה׃ (ל) וַתְּהִ֥י שָׂרַ֖י עֲקָרָ֑ה אֵ֥ין לָ֖הּ וָלָֽד׃ (לא) וַיִּקַּ֨ח תֶּ֜רַח אֶת־אַבְרָ֣ם בְּנ֗וֹ וְאֶת־ל֤וֹט בֶּן־הָרָן֙ בֶּן־בְּנ֔וֹ וְאֵת֙ שָׂרַ֣י כַּלָּת֔וֹ אֵ֖שֶׁת אַבְרָ֣ם בְּנ֑וֹ וַיֵּצְא֨וּ אִתָּ֜ם מֵא֣וּר כַּשְׂדִּ֗ים לָלֶ֙כֶת֙ אַ֣רְצָה כְּנַ֔עַן וַיָּבֹ֥אוּ עַד־חָרָ֖ן וַיֵּ֥שְׁבוּ שָֽׁם׃ (לב) וַיִּהְי֣וּ יְמֵי־תֶ֔רַח חָמֵ֥שׁ שָׁנִ֖ים וּמָאתַ֣יִם שָׁנָ֑ה וַיָּ֥מָת תֶּ֖רַח בְּחָרָֽן׃ (ס)
(27) Now these are the generations of Terah. Terah begot Abram, Nahor, and Haran; and Haran begot Lot. (28) And Haran died in the presence of his father Terah in the land of his nativity, in Ur of the Chaldees. (29) And Abram and Nahor took them wives: the name of Abram’s wife was Sarai; and the name of Nahor’s wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah. (30) And Sarai was barren; she had no child. (31) And Terah took Abram his son, and Lot the son of Haran, his son’s son, and Sarai his daughter-in-law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there. (32) And the days of Terah were two hundred and five years; and Terah died in Haran.
(א) וַיֹּ֤אמֶר יקוק אֶל־אַבְרָ֔ם לֶךְ־לְךָ֛ מֵאַרְצְךָ֥ וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר אַרְאֶֽךָּ׃ (ב) וְאֶֽעֶשְׂךָ֙ לְג֣וֹי גָּד֔וֹל וַאֲבָ֣רֶכְךָ֔ וַאֲגַדְּלָ֖ה שְׁמֶ֑ךָ וֶהְיֵ֖ה בְּרָכָֽה׃ (ג) וַאֲבָֽרֲכָה֙ מְבָ֣רְכֶ֔יךָ וּמְקַלֶּלְךָ֖ אָאֹ֑ר וְנִבְרְכ֣וּ בְךָ֔ כֹּ֖ל מִשְׁפְּחֹ֥ת הָאֲדָמָֽה׃ (ד) וַיֵּ֣לֶךְ אַבְרָ֗ם כַּאֲשֶׁ֨ר דִּבֶּ֤ר אֵלָיו֙ יקוק וַיֵּ֥לֶךְ אִתּ֖וֹ ל֑וֹט וְאַבְרָ֗ם בֶּן־חָמֵ֤שׁ שָׁנִים֙ וְשִׁבְעִ֣ים שָׁנָ֔ה בְּצֵאת֖וֹ מֵחָרָֽן׃
(1) Now the Eternal said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee. (2) And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing. (3) And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’ (4) So Abram went, as the Eternal had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran.
(א) "וַיֹּאמֶר יקוק אֶל אַבְרָם לֶךְ לְךָ מֵאַרְצְךָ וְגוֹ'" ר' יצחק פתח (תהלים מה, יא ): "שִׁמְעִי בַת וּרְאִי וְהַטִּי אָזְנֵךְ וְשִׁכְחִי עַמֵּךְ וּבֵית אָבִיךָ" אמר רבי יצחק משל לאחד שהיה עובר ממקום למקום וראה בירה אחת דולקת אמר תאמר שהבירה זו בלא מנהיג הציץ עליו בעל הבירה אמר לו אני הוא בעל הבירה כך לפי שהיה אבינו אברהם אומר תאמר שהעולם הזה בלא מנהיג הציץ עליו הקב"ה ואמר לו אני הוא בעל העולם (יב): "וְיִתְאָו הַמֶּלֶךְ יָפְיֵךְ כִּי הוּא אֲדוֹנַיִךְ" "וְיִתְאָו הַמֶּלֶךְ יָפְיֵךְ" ליפותיך בעולם "וְהִשְׁתַּחֲוִי לוֹ" הוי "וַיֹּאמֶר יקוק אֶל אַבְרָם לך לך וגו'":
(1) YHVH said to Abram, "Go you forth from your land…" … Rabbi Yitzchak said: this may be compared to a man who was traveling from place to place when he saw a burning castle. He said, "Is it possible that this castle lacks a person to look after it? The owner of the building looked out and said, “I am the owner of the castle.” Similarly, because Abraham our father said, “Is it possible that this castle has no master, no one to look after it?," the Holy Blessed One looked out and said to him, “I am the Master of the Universe.” … Hence, God said to Avraham, Lech Lecha.
Midrash Temurah
A man came to Rabbi Akiva. "Who created the world?", he queried. Rabbi Akiva answered, "The Holy Blessed One" The man replied, "Show me proof." Rabbi Akiva said, "Come back to me tomorrow and I shall prove it to you."
When the man returned the following day, Rabbi Akiva began by asking, "What is that you are wearing?" "A piece of clothing," the man replied."And who made it?" Rabbi Akiva continued. "The weaver", he replied. "Show me proof", Rabbi Akiva demanded. "But how can I show you proof if it isn't already obvious to you that it is the work of the weaver?!"
With this Rabbi Akiva said, "Have you not heard what your own lips have spoken? Isn't it obvious to you that the Holy One has created this world? Doesn't the clothing testify to the weaver; the house and the door to a builder and a carpenter? Just so does the world testify to the One who made it."
A man came to Rabbi Akiva. "Who created the world?", he queried. Rabbi Akiva answered, "The Holy Blessed One" The man replied, "Show me proof." Rabbi Akiva said, "Come back to me tomorrow and I shall prove it to you."
When the man returned the following day, Rabbi Akiva began by asking, "What is that you are wearing?" "A piece of clothing," the man replied."And who made it?" Rabbi Akiva continued. "The weaver", he replied. "Show me proof", Rabbi Akiva demanded. "But how can I show you proof if it isn't already obvious to you that it is the work of the weaver?!"
With this Rabbi Akiva said, "Have you not heard what your own lips have spoken? Isn't it obvious to you that the Holy One has created this world? Doesn't the clothing testify to the weaver; the house and the door to a builder and a carpenter? Just so does the world testify to the One who made it."
Rabbi Jonathan Sacks Radical Then, Radical Now, Harper Collins, 2000
Abraham's bewilderment is clear. This sensitive human being gazes at a brilliantly structured universe, a splendid piece of art. He is overwhelmed by the grandeur of a sunset and by the miracle of childbirth; he marvels at the roaring ocean waves and at the silent, steady beat of the human heart. The world is indeed a palace.
But the palace is in flames. The world is full of bloodshed, injustice and strife. Thugs, abusers, rapists, kidnappers and killers are continuously demolishing the palace, turning our world into an ugly tragic battlefield of untold pain and horror.
What happened to the owner of the palace? Abraham cries. Why does G‑d allow man to destroy His world? Why does He permit such a beautiful palace to go up in flames? Could G‑d have made a world only to abandon it? Would anyone build a palace and then desert it?
Note that the owner of the palace does not make an attempt to get out of the burning building or to extinguish the flames. He is merely stating that He is the owner of the palace that is going up in smoke. It is as if, instead of racing out, the owner were calling for help. G‑d made the palace, man set it on fire, and only man can put out the flames. Abraham asks G‑d, "Where are you?" G‑d replies, "I am here, where are you?" Man asks G‑d, "Why did You abandon the world?" G‑d asks man, "Why did you abandon Me?"
Abraham's bewilderment is clear. This sensitive human being gazes at a brilliantly structured universe, a splendid piece of art. He is overwhelmed by the grandeur of a sunset and by the miracle of childbirth; he marvels at the roaring ocean waves and at the silent, steady beat of the human heart. The world is indeed a palace.
But the palace is in flames. The world is full of bloodshed, injustice and strife. Thugs, abusers, rapists, kidnappers and killers are continuously demolishing the palace, turning our world into an ugly tragic battlefield of untold pain and horror.
What happened to the owner of the palace? Abraham cries. Why does G‑d allow man to destroy His world? Why does He permit such a beautiful palace to go up in flames? Could G‑d have made a world only to abandon it? Would anyone build a palace and then desert it?
Note that the owner of the palace does not make an attempt to get out of the burning building or to extinguish the flames. He is merely stating that He is the owner of the palace that is going up in smoke. It is as if, instead of racing out, the owner were calling for help. G‑d made the palace, man set it on fire, and only man can put out the flames. Abraham asks G‑d, "Where are you?" G‑d replies, "I am here, where are you?" Man asks G‑d, "Why did You abandon the world?" G‑d asks man, "Why did you abandon Me?"
(ב) לפי שהיה אברהם אבינו אומר תאמר שהעולם בלי מנהיג. ראה שמים וארץ ראה שמש ביום וירח בלילה וכוכבים מאירין אמר אפשר שיהא דבר גדול כזה בלא מנהיג הציץ עליו הקב"ה ואמר אני הוא בעל העולם:
Therefore Abraham our father asked: "Is it possible that this castle lacks a person to look after it?" The light that Abraham saw was the light of illumination (doleket). He saw the sun which illuminated the day, the moon and stars that illuminated the night. He said: "Is it possible that this wondrous palace lacks an owner?" At that moment, God appeared to him and said: I am the master of this house."
Sfat Emet 1:58 Translation by Rabbi Art Green
A person is essentially set aright when he forgets the vanities of the world. - "Forget your people" - and remembers that he is sent into this world to do God's bidding... Abraham was the first to cast all vanities aside and thus to draw light into the world. Of him Scripture speaks when it asks, "Who caused the sun to shine from the East?" (Isaiah 41:2).
This is the meaning of the burning castle. This whole world was created only so that its vanities be forgotten and negated; this is the world's true fulfillment, since it is the corridor that leads into the great hall. It is the will of the castle's owner that it be burned and consumed.
A person is essentially set aright when he forgets the vanities of the world. - "Forget your people" - and remembers that he is sent into this world to do God's bidding... Abraham was the first to cast all vanities aside and thus to draw light into the world. Of him Scripture speaks when it asks, "Who caused the sun to shine from the East?" (Isaiah 41:2).
This is the meaning of the burning castle. This whole world was created only so that its vanities be forgotten and negated; this is the world's true fulfillment, since it is the corridor that leads into the great hall. It is the will of the castle's owner that it be burned and consumed.
David Luria
When Abraham saw that the wicked were setting the world on fire, he began to doubt in his heart: perhaps there is no one who looks after this world. Immediately, God appeared to him and said, ‘I am the owner of the world.'" . . . . Abram's question does not arise from contemplation or wonder. It is more like an exclamation of horror: "Is this really what the world is like?!" As soon as he asks that question, God appears to him and says—perhaps reassuringly, perhaps just matter-of-factly-"I am the owner of the world."
When Abraham saw that the wicked were setting the world on fire, he began to doubt in his heart: perhaps there is no one who looks after this world. Immediately, God appeared to him and said, ‘I am the owner of the world.'" . . . . Abram's question does not arise from contemplation or wonder. It is more like an exclamation of horror: "Is this really what the world is like?!" As soon as he asks that question, God appears to him and says—perhaps reassuringly, perhaps just matter-of-factly-"I am the owner of the world."
Getzel Davis
The problem is, according to the midrash, we didn't start the fire. In the words of Billy Joel, "it was always burning since the world was turning." G!d is the creator and owner of a world that was built to burn. G!d built it from dry tinder. G!d lit the match. The world has been burning at least since this midrash was written 1600 years ago, but in truth it's been burning forever. Perhaps. Perhaps. Like the Moses’ burning bush, the burning world is a wake up call. Perhaps we, like Abraham can encounter G!d amidst destruction. How long does it take to stare at a burning bush and realize that it has not been consumed? 3 minutes? 7 minutes? If most people were walking down a street and saw a burning bush or a burning garbage can would either keep walking or run to put it out. But both Moses and Abraham stopped to gaze and listen to the destruction. And both of them found G!d.
The problem is, according to the midrash, we didn't start the fire. In the words of Billy Joel, "it was always burning since the world was turning." G!d is the creator and owner of a world that was built to burn. G!d built it from dry tinder. G!d lit the match. The world has been burning at least since this midrash was written 1600 years ago, but in truth it's been burning forever. Perhaps. Perhaps. Like the Moses’ burning bush, the burning world is a wake up call. Perhaps we, like Abraham can encounter G!d amidst destruction. How long does it take to stare at a burning bush and realize that it has not been consumed? 3 minutes? 7 minutes? If most people were walking down a street and saw a burning bush or a burning garbage can would either keep walking or run to put it out. But both Moses and Abraham stopped to gaze and listen to the destruction. And both of them found G!d.
The Light and Fire of the Baal Shem Tov - Yitzchak Buxbaum
A king, by magic, surrounded his palace with many walls. Then he hid himself within the palace. The formidable walls were arranged in concentric circles, one inside the other, and they grew increasingly larger-- higher and thicker-- as one approached the center. They had fortified battlements and were manned by fierce soldiers who guarded from above; wild animals-- lions and bears-- ran loose below. All this was so that people would have proper awe and fear of the king and not all who desired to approach would be allowed to do as they pleased.
The king then had proclamations sent throughout the kingdom saying that whoever came to see him in his palace would be richly rewarded and given a rank second to none in the king's service. Who would not desire this? But when many came and saw the outer wall's awesome size and the terrifying soldiers and animals, most were afraid and turned back. There were some, however, who succeeded in scaling that wall and fighting past the soldiers and animals, but then the second wall loomed before their eyes, even more imposing than the first, and its guards even more terrible. Seeing that, many others turned back.
Moreover, the king had appointed servants to stand behind the walls to give money and precious stones to whoever got beyond each wall. Those who had crossed one or a few walls soon found themselves very rich and satisfied with what they had gained from their efforts; so they too turned back. For one reason or another, either from fear at the increasing obstacles or satisfaction with the accumulated rewards, none reached the king
Except for the king's son. He had only one desire: to see the face of his beloved father. When he came and saw the walls, soldiers, and wild animals, he was astonished. He could not understand how his dear father could hide himself behind all these terrifying barriers and obstacles. 'How can I ever reach him?' he thought. Then he began to weep and cried out, 'Father, Father, have compassion on me; don't keep me away from you!' His longing was so intense that he had no interest in any rewards. Indeed, he was willing to risk his life to attain his goal. By the courage of his broken heart, which burned to see his father, he ran forward with reckless abandon and self-sacrifice. He scaled one wall and then another, fought past soldiers and wild animals. After crossing the walls, he was offered money and jewels, but he threw them down in disgust. His only desire was to see his father. Again and again he called out to him.
His father the king, hearing his son's pathetic cries and seeing his total self-sacrifice, suddenly, instantaneously, removed the walls and other obstacles. In a moment they vanished as if they had never existed. Then his son saw that there were no walls, soldiers, or animals. His father the king was right before him, sitting on his majestic throne, while multitudes of servants stood near to serve him and heavenly choirs sang his praises. Gardens and orchards surrounded the palace on all sides. And the whole earth shone from the king's glory. Everything was tranquil, and there was nothing bad or terrible at all. Then the son realized that the walls and obstacles were a magical illusion and that his father the king had never really been hidden or concealed, but was with him all the time. It was all just a test to see who truly loved the king.
A king, by magic, surrounded his palace with many walls. Then he hid himself within the palace. The formidable walls were arranged in concentric circles, one inside the other, and they grew increasingly larger-- higher and thicker-- as one approached the center. They had fortified battlements and were manned by fierce soldiers who guarded from above; wild animals-- lions and bears-- ran loose below. All this was so that people would have proper awe and fear of the king and not all who desired to approach would be allowed to do as they pleased.
The king then had proclamations sent throughout the kingdom saying that whoever came to see him in his palace would be richly rewarded and given a rank second to none in the king's service. Who would not desire this? But when many came and saw the outer wall's awesome size and the terrifying soldiers and animals, most were afraid and turned back. There were some, however, who succeeded in scaling that wall and fighting past the soldiers and animals, but then the second wall loomed before their eyes, even more imposing than the first, and its guards even more terrible. Seeing that, many others turned back.
Moreover, the king had appointed servants to stand behind the walls to give money and precious stones to whoever got beyond each wall. Those who had crossed one or a few walls soon found themselves very rich and satisfied with what they had gained from their efforts; so they too turned back. For one reason or another, either from fear at the increasing obstacles or satisfaction with the accumulated rewards, none reached the king
Except for the king's son. He had only one desire: to see the face of his beloved father. When he came and saw the walls, soldiers, and wild animals, he was astonished. He could not understand how his dear father could hide himself behind all these terrifying barriers and obstacles. 'How can I ever reach him?' he thought. Then he began to weep and cried out, 'Father, Father, have compassion on me; don't keep me away from you!' His longing was so intense that he had no interest in any rewards. Indeed, he was willing to risk his life to attain his goal. By the courage of his broken heart, which burned to see his father, he ran forward with reckless abandon and self-sacrifice. He scaled one wall and then another, fought past soldiers and wild animals. After crossing the walls, he was offered money and jewels, but he threw them down in disgust. His only desire was to see his father. Again and again he called out to him.
His father the king, hearing his son's pathetic cries and seeing his total self-sacrifice, suddenly, instantaneously, removed the walls and other obstacles. In a moment they vanished as if they had never existed. Then his son saw that there were no walls, soldiers, or animals. His father the king was right before him, sitting on his majestic throne, while multitudes of servants stood near to serve him and heavenly choirs sang his praises. Gardens and orchards surrounded the palace on all sides. And the whole earth shone from the king's glory. Everything was tranquil, and there was nothing bad or terrible at all. Then the son realized that the walls and obstacles were a magical illusion and that his father the king had never really been hidden or concealed, but was with him all the time. It was all just a test to see who truly loved the king.
Rabbi Jonathan Sacks (The Letter of the Scroll, 58)
What haunts us about the midrash is not just Abraham's question but God's reply. he gives an answer that no is answer. He says in effect, "I am here," without explaining the flames. He does not attempt to put out the fire. It is as if, instead, He were calling for help. God made the building. Man set the fire, and only man can put out the flames. Abraham asks God, "Where are you? God asks man, "Why did you abandon me?" So begins a dialogue between earth and heaven that has no counterpart in any other faith, and which has not ceased for four thousand years. In these questions, which only the other can answer, God and man find one another. Perhaps only together they can extinguish the flames.
What haunts us about the midrash is not just Abraham's question but God's reply. he gives an answer that no is answer. He says in effect, "I am here," without explaining the flames. He does not attempt to put out the fire. It is as if, instead, He were calling for help. God made the building. Man set the fire, and only man can put out the flames. Abraham asks God, "Where are you? God asks man, "Why did you abandon me?" So begins a dialogue between earth and heaven that has no counterpart in any other faith, and which has not ceased for four thousand years. In these questions, which only the other can answer, God and man find one another. Perhaps only together they can extinguish the flames.
Zohar
A parable.
To what can this [Torah study] be compared? To a lovely princess,beautiful in every way and hidden deep within her palace. She has one lover, unknown to anyone; he is hidden too. Out of his love for her, this lover passes by her gate constantly, lifting his eyes to every side. She knows that her lover is hovering about her gate constantly.What does she do?
She opens a little window in her hidden palace and reveals her face to her lover,
then swiftly withdraws, concealing herself. No one near the lover sees or reflects,
only the lover, and his heart and his soul and everything within him flow out to her.
And he knows that out of love for him she revealed herself for that one moment to awaken love in him.
So it is with a word of Torah: She reveals herself to no one but her lover.Torah knows that he who is wise of heart hovers about her gate every day. What does she do? She reveals her face to him from the palace and beckons him with a hint, Then swiftly withdraws to her hiding place. No one who is there knows or reflects;
he alone does, and his heart and his soul and everything within him flows out to her.
That is why Torah reveals and conceals herself. With love she approaches her lover
to arouse love with him.
A parable.
To what can this [Torah study] be compared? To a lovely princess,beautiful in every way and hidden deep within her palace. She has one lover, unknown to anyone; he is hidden too. Out of his love for her, this lover passes by her gate constantly, lifting his eyes to every side. She knows that her lover is hovering about her gate constantly.What does she do?
She opens a little window in her hidden palace and reveals her face to her lover,
then swiftly withdraws, concealing herself. No one near the lover sees or reflects,
only the lover, and his heart and his soul and everything within him flow out to her.
And he knows that out of love for him she revealed herself for that one moment to awaken love in him.
So it is with a word of Torah: She reveals herself to no one but her lover.Torah knows that he who is wise of heart hovers about her gate every day. What does she do? She reveals her face to him from the palace and beckons him with a hint, Then swiftly withdraws to her hiding place. No one who is there knows or reflects;
he alone does, and his heart and his soul and everything within him flows out to her.
That is why Torah reveals and conceals herself. With love she approaches her lover
to arouse love with him.
Rabbi Abraham Joshua Heschel, Man is Not Alone, p. 245
There is an eternal cry in the world: God is beseeching us. Some are startled; others remain deaf. We are all looked for. An air of expectancy hovers over life. Something is asked of us, of all of us.
There is an eternal cry in the world: God is beseeching us. Some are startled; others remain deaf. We are all looked for. An air of expectancy hovers over life. Something is asked of us, of all of us.