Lekh Lekha

Lekh Lekha (לךלך - Héb. for " Goes! " , " Leave! " or " Goes for you! " - the the first two words of the parasha) is the third parasha (weekly section of the annual cycle Jewish of Lecture of the Torah). It is composed of Genèse 12:1 - 17: 27. The Juif S of the Diaspora read it the third Shabbat after Sim' hat Torah, generally in October or November.

Summary

YHWH calls Abram and says to him to leave family and fatherland to travel towards the Pays of Canaan; there, He promises to him that He will give to his descent. Abram sets up furnace bridges with YHWH.
Une famine pushes it to go down towards the Egypt, where beautiful Saraï is noticed by the Pharaon. This one takes it and gives to Abram of many present, but, struck in its flesh, it must return his wife in Abram, which it returns from Egypt with a fortune considérable.
Following an argument between their shepherds, Loth settles in the valley of the the Jordan, close to Sodome, very fertile at that time. However, the kings of this area, vassal of the king of Elam, revolt against him, before being crushed by a coalition of Elam with potentates mésopotamiens. Loth belongs to the spoils of guerre.
Abram, to the head of 318 men, leaves to shift to release it, and demolishes the Eastern kings. Taking on its return the dîme for Melchisédek, the priest of Supreme God, it completely restores the spoils with its original owners. God concludes with him an alliance, promising an innumerable descent to him and the gift of the ground of the the Nile to the Euphrate. He announces to him however that his/her children will know the exile in a country “not with them. ”
Saraï, always sterile, gives to Abram its maidservant Hagar so that this one has a child of him. However, the pregnant maidservant humiliates her mistress. Maltreated by this one, she flees. In the desert, an angel orders to him to turn over to its mistress and promises a many descent with the son whom it carries, and whom it names Ishmaël.
Abram is 99 years old when God appears once again with him, re-elects it Abraham and his wife, Sarah, and order to him circoncire, him and her descendants. God announces the arrival of a son to him, Yitzhak.

Divisions of the parasha during the reading synagogale of the sabbath

The reading of the parasha to the Synagog the sabbath is traditionally divided into seven sections, for which a member different from the congregation has to read. The first reading, the rishon , falls traditionally to a '' cohen '', the second, called sheni , with a '' levi '', the following ones with a Israel (neither cohen nor levi). The seventh section comprises a sub-section, the to maftir , which is read by the person who will read then the will haftara .

The sections of the parashat Lekh Lekha are:

rishon : Avram travels towards Canaan following the divine injunction; having established its tent with Elon Mamré, a famine the constrained one to go to Egypt (Gen. 12:1 - 13)
sheni : Abram, fearing for its life, requires of Saraï to be made pass for his/her sister. Its forecasts appear exact, Saraï is led to the Pharaon, who wants to compensate Abram in cattle. God strikes the Pharaon, who restores his wife with Abram and returns it from Egypt without blow to férir (Gen. 12:14 - 13: 4)
shlishi : Abram separates from its Loth nephew, who travels towards Sodome. God promises in Abram that it will have an innumerable descent, which will inherit the ground (Gen. 13:5 - 18)
revi' I : Abram leaves to the rescue Loth, fact captive by the forces of Elam, and demolishes them; it gives the dîme spoils to Melchisédek and restores the remainder with king de Sodome (Gen. 14:1 - 20)
hamishi : God reiterates in Abram his promise of a many descent (Gen 14:21 - 15: 6)
shishi : at 70 years, Abram receives “alliance between the parts.” Saraï gives him Hagar its maidservant. This one, enclosure enters in conflict with its mistress, is driven out and returns to the camp After the birth of Ishmaël, Abram is famous in Abraham (Gen. 15:7 - 17: 6)
shevi' I : God prescribes in Abraham the rite of the circumcision for him and his descent. Saraï is famous Sarah, and God ensures Abraham that him and Sarah a son in spite of their old age will have. Abraham, 99 years old, and its house circoncisent (Gen. 17:7 - 26)

to maftir : The circumcision of Abraham (Gen. 17:24 - 26)

Divisions of the parasha during the reading synagogale of Monday and Thursday

A public reading of the parasha was founded by Ezra the Scribe Monday and Thursday with the Synagog. This reading, appreciably shorter, includes/understands only three sections, the first reserved for the '' cohen '', the second with the '' levi '', the third with a Israel

Section of the cohen : Bereshit 12:1 - 3
Section of the levi : Bereshit 12:4 - 9.

Rishon

God known as with Abram (powerful Father) to leave its ground (Haran, where his/her father was established) and the house of his/her father for a ground that God would show him, promising to him to make of him a great nation, to bless it, make of its name a great name, to bless those which bless it and to curse those which curse it (). According to the order of God, at age the 75 years, Abram takes its wife Saraï, her nephew Loth, the servants and dependant that him and Saraï acquired with Haran), and travelled towards the terebinths of Moreh, with Shechem in Canaan ().

God appears in Abram, saying to him that It will give the ground to his descendants; Abram sets up a furnace bridge with God () Abram moves then towards the hill in the east of Bethel and built a furnace bridge with God whom he calls upon by His Name () Abram travels then in the Negev ()

Woman and sister

A famine struck the country, kind Abram to be moved towards the Egypt; he asked Saraï to say that it was her sister, so that the Egyptians do not kill it () When they entered to Egypt, courtiers of the Pharaon praised the beauty of Saraï to the Pharaon, and it was taken in the palate of the sovereign; Pharaon took Saraï for woman () Thanks to it, Abram acquired sheep, bulls, asses, slaves and camels, but God afflicted the Pharaon and its house of strong wounds (), that the king recognized like signs of God. The Pharaon asked Abram why not to have said that Saraï was his wife () the sovereign Saraï returned in Abram, and made it lead out of Egypt with its wife and all her possessions ()

Abram and Loth divide the country

Abram, Saraï and Loth turned over towards the furnace bridge of Béthel () Abram and Loth had of so large herds which the ground could not support them both, and their shepherds quarreled () Abram proposed in Loth to separate, inviting Loth to choose its ground () Loth turned to the East to Sodome, at the time comparable with the garden of Eden, and thus moved by there, while Abram remained in Canaan ()

God appeared then in Abram, and promised to him all the ground that Abram could see, like with its descent for always, in order to make its posterity as many as the dust of the ground () Abram went towards the terebinths of Mamre, with Hebron, and set up a furnace bridge with God there ()

The war enters the four kings and the five

The kings Mésopotamie NS Amraphel of Shinar, Arioch of Elassar, Kedorlaomer of Élam, and Tidal de Goyim carried out a guerree against the kings canaanites of Sodome, Gomorrhe, Admah, Céboïm, and Tsoar, which linked their forcees in the Vallée of Siddim, current the Dead Sea () the kings canaanéens had served Kedorlaomer twelve years, but had rebelled the thirteenth year () the fourteenth year, Chedorlaomer puts its allies mésopotamiens left to military countryside; they demolished several people in and in the neighborhood of Canaan: the Rephaïm, the Zouzim, the Emim, the Horites, the Amalécites, and the Amorrites () kings de Sodome, Gomorrhe, Admah, Céboïm and Tsoar faced the four kings mésopotamiens in the valley of Siddim () Mésopotamiens reflect Canaanites in rout, and kings de Sodome and Gomorrhe hid in wells of Bitume in the valley, the others fled in the mountains () Mésopotamiens seized all the richness of Sodome and Gomorrhe, and left; Loth belonged to their spoils ()

Abram and Melchisédek

Fugitive brought back the news to Abram, which gathered its B318 men, armed them and continued the invaders towards north jusques daN () Abram and its people demolished them of night, driving out them in North until Damas, and brought back all the spoils, people and asset, including Loth and its possessions ()

When Abram turned over, king de Sodome came himself to his meeting in the valley from Shaveh, the Valley of the King () the king Melchisédek of Salem, priest of the Supreme God, brought bread and wine, and blesses Abram as well as Supreme God; Abram gave him to a tenth of all () king de Sodome offered to Abram to keep all the possessions and to return the people, but Abram the Jura on Supreme God that it would take nothing, was this a wire, was this a belt of Sodome, but would take only one share for the men who accompanied it ()

The alliance between the parts

After these facts, the word of God appeared in Abram, saying to him not to be afraid, because its reward would be very large, but Abram required what God could give him, since it was intended to die without child, and its heir would be his trusty servant, Eliezer the damascénien () the word of God answered that its heir would not be Eliezer, but the proper son of Abram () God made leave Abram and ordered to him to count the stars, which would be as numerous as its descent, and because Abram had placed its confidence as a God, God counted it with its merit () God ordered in Abram to bring an heifer, a goat, a ram, a dove and a bird, to cut them in two shares and to place each share opposite the other () Abram moved away the birds of prey which plongaient on the carcasses and, as the sun was about to lie down, felt invaded by a deep torpor () God called to Abram that its descent would be foreign in a country " not with eux" , and 400 years would be controlled, but God would carry out the judgment on the nation which they were to serve, and finally, they would leave free with great richnesses and would turn over to the fourth generation, after the iniquity of Amorrites was complete () And a smoking furnace appeared, and an ignited torch which passed between the parts () And God made an alliance with Abram to assign with its descent the country since the river of Egypt until the Euphrate: country of the Kenite S, Kenizzites, Kadmonites, the Hittites, the Perizzites, Rephaim, Amorrites, Canaanites, Girgashites, and the Jébusite S ()

Hagar and Ishmael

After 10 years with Canaan, not having carried of child, Saraï to Abram its Egyptian maidservant offered, Hagar, so that Saraï can give him a child by it, and Abram made thus that Saraï had required () When Hagar saw that it had conceived, Saraï was lowered in its regard, and Saraï complained in Abram () Abram called to Sarah that its maidservant was between her hands, and Saraï treated it hard; Hagar flees ()

A Ange of God found Hagar close to a source in the desert, and asked him from where it came, where it went, and it answered that it moved away from its mistress () the angel says to him to be turned over some to its mistress and to be subjected to its brimades, because God would make race of Hagar also a multitude; it would carry a son whom it would call Ishmael, because God had heard his sufferings () Ishmael would be an onager, with a hand against everyone, and the hand of everyone against him, but he will résidra among his similar () Hagar called God “El-king (visible God),” because she had seen that God provided in a way visible with his needs, and the well was called Beer it 'Hay - king, " well of Alive which voit" () And when Abram was 86 years old, Hagar designed a son of him, and Abram gave him the name of Ishmael ()

The alliance of the Circumcision

When Abram was 99 years old, God appeared in Abram like El Shaddaï and asked him to go in Its ways and to be without spot, because God would establish an alliance with him and to make it many beyond beyond () Abram threw itself on its face, and God changed his name of Abram into Abraham , promising to make of him the father of a multitude of nations and kings () Dieu promised to maintain alliance with Abraham and its descent, perpetual alliance through the generations, and promised to him all the country of Canaan to him and its descent like perpetual possession () God still says to Abraham that him and its descent through the ages were to keep the alliance of God and that each male (including those bought at money price) was to be circoncis in the flesh of sound Prépuce at the 8 days age, as a sign of alliance with God () Any male faillissant with this devoirr of circoncire the flesh of his outgrowth should be cut off from his people to have broken alliance with God ()

God re-elected Saraï Sarah , and known as in Abraham that He would bless it and give to Abraham a son of her so that she gives naisjsance to nations and kings () Abraham threw themselves on his face and laughs with the idea that a child can be born from a man quasi-centenary and a 90 year old woman, and Abraham required of God to also bless Ishmael () God says to him however that Sarah would carry a child of Abraham, that Abraham would name it Itzhaq, and that God maintiendait a perpetual alliance with him and his descent () As for Ishmael, God also blesses it and promised of to make many beyond beyond, the father of twelve chiefs and a great nation () But God would maintain his alliance with Itzhhaq, that Sarah would carry at the same season of the year to come () And when God had finished speaking, It even disappeared () This day, Abraham circoncit itself at the 99 years age, Ishmael at the age of 13, and any male of its house, as God had prescribed it () -->

Lekh Lekha in the rabbinical tradition

The life of Abraham in its youths is not evoked little, even, neither in this parasha, nor in the preceding one. The Midrash, by wondering why God chose Abraham, tries to fill this gap. Rabbi Hiyya works out starting from the verse " And Haran died in front of its père" the militancy monotheist of the young person Abraham (Bereshit Rabba 38:13.)

The Mishna (Pirke Avot 5:3) sign that Abraham undergoes endured 10 tests - starting from the verse - and them toutes.
the Talmud of Babylon (Rosh Hashana 16b) sign that some deduced from a change of place can cancel the loss of a man, but that others disputed that, saying that it is the merit of the Ground of Israel which saved Abraham.

Rav Yehouda deduced that to refuse to say the grace when one receives glass to bless esst one of the three things which can racccourcir a life of man. (T.B Berakhot 55a.) Rabbi Yehoshoua Ben Levi has to him also déduiit of all cohen which pronounces the blessing itself is blessed. (T.B Sotah 38b.)

Resh Lakish deduced from that the Torah considers the man who teaches the Torah with the son of his neighbor as if it had worked it. (T.B Sanhedrin 99b.)

The Mishna (Sota 7:5; T.B Sota 32a) considers that the terebinths of Moreh where Abraham had remained () are the same ones as the terebinths of Moreh towards which Moïse directed the Israélites to hear the blessing with the Mont Guerizim and curses with the Mont Ebal (). Talmud (T.B Sota 33b) considers that both are the same ones as Shechem.

Rabbanim deduced from that when there is a family in the city, one must emigrate (T.B Baba Kama 60b.) Rav deduced from Abraham had not even looked at his own wife before that (T.B Baba Batra 16a.) Rabbi Helbo deduced from that a man must always observe the honor due to his wife, because the blessings remain on the hearth only by it. (T.B Baba Metzia 59a.)

The Talmud is also based on the conversation of Abraham with God in, to make require of Abraham:

" Master of the Universe, if Israel had suddenly sinned in front of you, would you do with them what You did with the generation of the Flood and the generation of Dispersion? "

" Non" , God

Abraham answered tells Him " then; Master of the Universe, `lets know to me with what I will inherit that. ' " ()

God answered: " Take to Me a three year old heifer of age and a three year old goat of âge." ()

Abraham continued then: " Master of the Universe! That is worth only as long as the Temple of Jerusalem exists, but when the Temple is not any more, that will arrive to them? "

God answered: " I already for a long time provided for them in the Torah the order with the sacrifices, and each time they read it, I will count it as if they had offered them in front of Me, and I will grant forgiveness for all to them their iniquités." (T.B Ta' anit 27b.)

Mishna deduced (Sanhedrin 10:3) of people of Sodome did not have a share with the world to come.

Rabbi deduced from that it is only after Abraham is circoncis that he was considered complete and whole (Mishna Nedarim 3:11).
La Mishna (Keritot 1:1) note that to transgress the command of the circumcision () is one of the 36 transgressions which is worth with its transgressor to be cut off from his people.

Commands

The Torah comprises, according to the rabbinical tradition, 613 regulations. Different wise tried to establish a statement in the biblical text of it.

According to two of these computs most famous, the Sefer Hamitzvot and the Sefer HaHinoukh, the parashat Lekh Lekha comprises a regulation (“command”) positive:

regulation of the Circumcision (Brit milah)

Haftara

The Haftara is a portion of the books of the Neviim (" Prophètes") who is read publicly with the synagog after the reading of the Torah. It generally presents a bond set of themes with the parasha which preceded it.

The Haftara for the parashat Lekh Lekha:

for the Ashkénaze S and the Sépharade S: Isaïe 40:27 - 41: 16

Isaïe 41:2 - 4 evokes the forwarding of Abram against the four kings who had overcome five of them; some verses further (41: 8-10), the prophet speaks about the alliance contracted with Abraham.

for the Karaïtes: Josué 24:3 - 18

the passage evokes the concretization of the conquest of Abraham.

References in the later texts

This parasha is quoted or discussed in the following sources:

Treated vassalage of Assarhaddon
" To go/traverser" in Hans G. Guterbock & Harry A. Hoffner (eds.), '' The Hittite Dictionary off the Eastern Institute off the University off Chicago '', vol. P, 36-37. Chicago: University off Chicago, 1997.
26:1 - 33.
Jérémie 34:18 - 20.
Mishna: Nedarim 3:11; Sotah 7:5; Sanhedrin 10:3; Eduyot 2:9; Avot 5:3; Keritot 1:1.
Tosefta : Berakhot 1:12 - 13; Shabbat 7:24, 15:9; Yevamot 8:5; Nedarim 2:5; Sotah 5:12; Sanhedrin 13:8; Eduyot 1:14.
Talmud of Jerusalem: Berakhot 17a-b.
Talmud of Babylon: Berakhot 55a; Rosh Hashanah 16b; Taanit 27b; Sotah 32a, 33b, 38b; Kamma 60b dribbled; Baba Metzia 59a; Batra 16a dribbled; Sanhedrin 99b.
Bereshit Rabba 39:1 - 47: 10.
Coran, (in English).
Zohar 76b-96b.
Thomas Mann, Joseph und the Seine Brüder , Die Geschichten Jaakobs . S. Fischer Verlag, Frankfurt amndt Hand. ISBN 3596294355
Zofia Kossak. The Covenant: With Novell off the Life off Abraham the Prophet . (Alliance: a Novel of the life of Abraham the prophet) New York: Roy, 1951.
Martin Buber, Brace PUF, 1986. ISBN 2130382355

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