Who was Avraham Avinu? What did he do to become the founder of our religion? There were many great men who preceded him, Noah, Shem, Ever, and Adam himself. What did he display that they lacked? This week's parsha, Lech Lecha, begins the story of Avraham, and I believe is a good opportunity for exploring these questions.
R. Yehuda Halevi in the Kuzari says that each generation had a special possessor of the tradition ('segula'). Adam passed it along to Shet, to Enosh and eventually to Noah. Then the tradition went through Shem to Ever and from him to Avraham, bypassing his father Terach. That Avraham continued the tradition of his grandfather Ever is the reason he was called 'ivri' or follower of Ever. But this still requires us to answer the question, "What did Avraham have that these other bearers of the flame lacked?"

Maimonides in Hilchot Avodah Zora explains the special position of Avraham. Based on a famous argument in the Talmud (Nedarim 32a), the Rambam explains the dual nature of Avraham's awareness of Hashem. When he was three years old (weaned), Avraham began speculating on the nature of God. At age forty he began spreading the word of Hashem's existence to the world. This two part recognition of Hashem makes Avraham unique. He discovers Hashem independently and then realizes that this demands a response. This kind of knowledge can't reside quiescent in one's bosom. Avraham begins a crusade to make this once secret intelligence open to the world.

This is perhaps what the argument in the Talmud was actually about. What was the greatness of Avraham? Was it the independent discovery of God at a tender age, or was it the spreading of this knowledge in his maturity? The Rambam states it was the combination. The clarity of his conviction made him unique. He was convinced of his truth, and knew the world needed this revelation.

This conclusion that Avraham becomes "father to a multitude of nations" through this mission of discovery and teaching is expressed in many ways by later authorities. Perhaps the most interesting use of this idea is by the B'nei Yisaschar (R. Zvi Elimelech of Dinov) who states, "The early generations trod the path of philosophic contemplation. None remained believers...until Avraham came and was commanded to observe circumcision. He and his descendants were forbidden to engage in speculative reasoning. Instead, he was to trust in Torah...God granted Avraham the power of knowledge. Since faith of this type derives from the Infinite (ein sof) it is endless. But faith attained through human reasoning comes from a finite being and can therefore be terminated...Philosophic speculation is a disgrace for a Jew, because faith comes naturally to the descendants of Avraham." Avraham thought on our behalf. An interesting idea which I find less than satisfying, but that may say more about me than about the idea.

According to the Meshech Hachma (R. Meir Simcha of D'vinsk), the special position of Avraham, again, had to do with his clarity concerning Hashem. Avraham understood that his vision of Hashem came through his spirituality and was blurred by his physical entity. He, therefore, saw mitzvot as the telescope for attaining a sharp image of Hashem. We can and must make efforts to pierce our physical obtuseness. An earth shaking revolution.

The S'fat Emet also sees Avraham as a ground breaker in man's relationship with God. The Rebbe says that until Avraham was born the world only existed because of the grace of God. But with Avraham we begin divine service amongst the earth dwellers and therefore merit Divine presence. Avraham begins to make Hashem manifest in the world. He connected the world to its celestial roots, and gives Hashem presence (malbush) in our lower realms. What the Rambam described as spreading the knowledge of Hashem, the Rebbe describes as spreading Hashem Himself. Avraham didn't just teach; he brought people into contact with Hashem.

The Pri Zadik (R. Zadok Hacohen of Lublin) continues this line of reasoning that the special character of Avraham was an insight that he alone saw. But he sees this insight in light of the sparse material our sages relate about Avraham. Rashi brings a very famous midrash, "Terach complained to Nimrod the king about Avraham smashing his idols (Terach himself was apparently an idol distributor). He is then thrown into a fiery furnace" Now, Rashi relates the tale for his discussion of Haran, who gets himself burned as a result, but we have other concerns. What is the point of this midrash? The veracity of the incident doesn't interest me. I want to know what idea our sages are trying to impart.

Reb Zadok explains that Avraham (according to Pirkei Avot) receives reward for all the preceding generations because he corrected their deficiencies (tikun). Avraham did this primarily through his ten trials (IY"H next week's article will discuss these trials or tasks). The first of these tests is according to most versions is the furnace incident. Why, the Rebbe asks, is such a momentous event not recorded in the Torah? He answers that the greatness of Avraham's behavior was an Oral Torah precept, and, therefore, is part of the unwritten material. This idea is called a temporary or emergency ruling (hora'at sha'a). The most famous example of this is Elijah the prophet, when he sacrificed on Mount Carmel, when it was forbidden to make sacrifices outside the Temple Mount. Sometimes the Torah authorities must enact a one time exception to Torah normality.

The rule Avraham broke was "But for your own life blood I will require a reckoning." Man doesn't have the option of surrendering his own life. It's not yours to sacrifice. Man comes into and departs from this world involuntarily. Who told Avraham he could defy the king and risk death? No one. He figured it out on his own, and that's his great contribution. B'nei Noach (gentiles) have no commandment of martyrdom (Kiddush Hashem, Sanhedrin 74b). The Rambam is clear that anyone who gives up his life without permission is liable for death (a bit paradoxical, but I think you get the idea, it's strongly forbidden). We descendants of Avraham on the other hand have a commandment to die for our beliefs. There are ideas worth dying for. Avraham was ready to make the ultimate gesture for monotheism and against paganism. He was the first prepared to do so. That's why our sages share this tale with us.

Others knew of Hashem before Avraham. But he had an insight unknown to any one before. It's not clear what that flash of inspiration was. What we do know is that Avraham knew with a unique clarity God's presence and will. He was ready and willing to do whatever was necessary to spread the knowledge of Hashem. He was the first to realize that a life without Hashem was somehow less than living. And wanted the world to know it too. Can we his children do any less?

Comments, ideas, questions? Send Rabbi Walk a note at:rwalk@yhol.org.il

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