Lech Lecha

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“G-d said to Avram, ‘Go for yourself from your land, from your relatives, and from your father’s house to the land that I will show you’ ... Avram took his wife Sarai and Lot, his brother’s son, and all their wealth that they had amassed, and the souls they made in Haran; and they left to go to the land of Canaan, and they came to the land of Canaan.” (Genesis 12; 1-5). This was one of Avraham’s ten tests (Ethics of the Fathers 5). Because he hearkened to G-d, and left his home, relatives and family he showed his faith and trust in G-d. Yet this passage is remarkably similar to that immediately preceding. “Terach took his son Avram, and Lot the son of Haran, his grandson, and his daughter-in-law Sarai, the wife of Avram his son, and they departed with them from Ur Kasdim to go to the land of Canaan; they arrived at Haran and they settled there.” The Torah is not merely telling us the travelogue of Terach and his family, but seems to be implying a parallel between Avram and his father. Both set out for Canaan with their families. However, Avram arrived at his destination, whereas Terach gave up en route, and settled in Haran. Surely G-d is as concerned with intent as with deed, therefore we should expect Terach to be praised for beginning the process which Avram was to complete.
Yet even from G-d’s instruction to Avram we see that this is not the case. “Go ... from your father’s house...”. G-d explains to Avram that he is not to continue in his father’s path, but to make a new beginning, abandoning his past. Similarly, as we read in the Haggada of Pesach, when Joshua gives his farewell address to the nation, he contrasts Avraham’s actions with those of Terach. “Your forefathers - Terach, the father of Avraham and the father of Nachor - always dwelt beyond the [Euphrates] river and they served other gods.” (Joshua 24; 2). Avraham, the founding father of the nation and the first to embrace monotheism, is contrasted with his father Terach who remained an idolater. Thus, rather than considering Terach meritorious for setting out for the Land of Israel, he became the epitome of an idol worshipper for his failure to reach that goal. In fact, it seems that Terach’s main failing was his inability to cross the river.
Avraham is described (Genesis 14; 13) as ‘Ivri’ (‘Hebrew’ lit. ‘from the other side’) because he came from the other side of the river. It seems that crossing the Euphrates river and entering into Israel is the crucial distinction between Avraham and Terach, between monotheistic service of G-d and the idolatrous worship of alien gods. The Midrash highlights the difference in even starker terms: “I shall give to you and your descendants after you the land where you dwell, all the land of Canaan ... and I will be for them as G-d” (17; 8). Rabbi Yudan said; if they enter the Land of Israel they accept G-d’s divinity, and if not they do not accept it.” How can such a simple journey make such a difference? Furthermore, Avraham was commanded by G-d to enter Israel, perhaps if Terach had received such an invitation he could have become the founder of our faith in place of Avraham.
The Midrash (Bereishis Rabbi 41) gives another explanation of the word Ivri. “Rabbi Yehuda says that all the world was on one side, and Avraham was on the other.” Avraham was the original iconoclast, he smashed the idols of the entire generation, and was not afraid to show the world that he was different, even if it meant putting his life at risk. He was prepared to live by his beliefs. Therefore G-d instructed him to cross the river, and enter into the Land of Canaan, the geographical distinction symbolising Avraham’s spiritual separation from the rest of the world.
On the other hand, when Terach reached Haran, he gave up the quest for spiritual growth. The Torah tells us that after arriving in Haran, Terach died at the age of 205 years old (11; 32). However, when we calculate his age upon arrival, we find that he didn’t die until long after Avraham had gone to Israel, and become famous as Avraham the Ivri. The Torah tells us now that he died to write him out of the story. He failed to reach Israel, and cross the river, even though he recognised the importance of Israel and the symbolic meaning in going to the other side. Therefore he no longer has a part to play in the history and spiritual development of the Jewish nation. Furthermore, because he knew what he should have done, but decided to opt for the comfortable life in Haran, rather than dedicate himself to the goal of making G-d known in the world, he was not only considered a failure, but was classed as wicked. Rashi’s commentary to that verse states, “The verse calls him dead, for the wicked even during their lifetime are called ‘dead’, and the righteous even after their death are called ‘living’.”
To live one’s life in darkness, without an awareness or quest for anything higher is a pity. But to recognise the truth, and having done so to ignore it, is a disaster. To know one’s potential, yet to give up because it is too hard, is one of the greatest tragedies in the world.
Avraham followed G-d wherever He told him to go, and for this is hailed as the father of the nation. Terach quit when the going got tough, and opted for the easy life. We contrast these two approaches of Avraham and Terach in the Haggada to show what would have happened had we not left Egypt. Instead of receiving the Torah on Mount Sinai and coming into the Land of Israel, we would have become content with a life of slavery, preferring the security of bondage to the responsibilities and challenges of freedom.
The challenge of Lech Lecha, the first of Avraham’s trials, is equally challenging to all of us. We must recognise the truth, and having done so act upon it to fulfil our potential.

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