Parshas Lech Licha- Introducing Avraham Avinu?

The stories of the Torah teach us countless and eternal life lessons. These can be derived from information that is stated explicitly or based on implication. Sometimes, through leaving out the primary information and stating the ancillary ideas, the Torah conveys powerful messages. The resume and introduction of Avraham Avinu is one such example.

Parshas Lech Licha begins with Hashem singling out Avraham to carry out the all-important task of spreading His Name throughout the world. Hashem speaks to him, conveying this message, and Avraham accepts and proceeds on his mission. Prior to this conversation, there is little information stated explicitly in the Torah about Avraham. We do know much from sources in the Oral Law (Midrash, Gemara) about the events leading up to this appointment. However,  the information recorded in the pesukim is sparse and seemingly unimpressive. Obviously, Hashem would only choose a person befitting of this important job to be His messenger in this world. The only information stated explicitly is the text at the end of Parshas Noach. 

The end of Parshas Noach states that Terach had three sons: Avram, Nachor and Haran. In an unspecified event, Haran died “on the face of Terach”. Terach took the remaining family from Ur Kasdim to Charan, where he (Terach) died. 

Rashi (11:28, Midrash Rabba 38:13) explains that Haran “dying on the face of Terach” is a reference to the famous incident of Ur Kasdim. Avraham had smashed all of his idolater father’s idols, whereupon Terach reported him to Nimrod, the wicked king of the region. After an extensive theological discussion, Terach had Avraham thrown into the fire. He was miraculously saved, and his brother Haran was asked whose side he was on. He responded (assuming he would be saved like Avraham) that he supported Hashem as well. After being flung into the fire, Haran ended up dying from his burns. Thus the verse states “Haran died on the face of his father Terach”, i.e. due to the report Terach made to Nimrod. 

This event would certainly highlight the greatness and dedication of Avraham Avinu. However, the pesukim only record the death of Haran due to the negative report of Terach, seemingly unimportant, ancillary information. The Torah leaves out the main story and character, and records the side plot. Certainly the Torah is not merely a story book and has no need to record stories. But once it chooses to state these events, why mention the peripheral information while omitting the main event?

As mentioned above the verses state that Terach died in Charan. Rashi (11:32) notes that in truth Terach passed away years after Avraham left Charan. He explains (in his second pshat) that Terach is recorded as “dead” because wicked people are considered deceased even while still alive. Thus, the wicked Terach is called “dead” even prior to his passing. 

Why is it important to state that Terach was wicked? How does this improve the learners' understanding of these events? Why does the Torah choose to introduce Avraham by highlighting his negative ancestry, and not his own personal accolades? 

Historically, there have been many righteous men who, when necessary,  have been willing to give up their lives “al pi kiddush Hashem”, “to sanctify His Name”. There is no doubt that these have been special people, but Avraham was even greater. Had the Torah simply focused on the greatness of Avraham and recorded the story of Ur Kasdim in regards to his actions, we may have thought that although he was a tzaddik, perhaps he also descended from an upright family that encouraged these deeds. This would then diminish the significance of the actions of Avraham. In stating that his father was so involved with idolatry that he reported on his son who was against it, and his brother ended up perishing in the ensuing incident due to weak faith, the Torah highlights the wicked background from which Avraham emerged. With this history in mind, the resume of Avraham comes more into focus. Despite being born into a family that worshipped idols, he came to a clarity of its wrongdoing, and dedicated his life to spreading the Name of the Almighty throughout the world. Avraham’s introduction is now readily understood. Thus, “Hashem said to Avraham”...

People often use the backgrounds and upbringings that they received as an excuse for their lack of progression in avodas Hashem. “I was raised in a home that did or did not do this” is often an excuse to validate lack of spiritual growth and perfection. Avraham Avinu is the ultimate proof for the weakness of this argument. Despite being raised in a home of wicked idolaters, he progressed to being arguably the most influential person in all of history. The majority of mankind believes in one G-d today as a direct result of this great tzaddik. He chose to progress, despite the ease of being like everyone else and doing the same as them. Due to this he was selected as Hashem’s messenger to change the world, and the illustrious forefather that started our nation. 

In the merit of this Torah study, may Hashem protect all of Am Yisrael, in Eretz

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