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Listen "Year: 5766 - Lech Lecha - audio"
Episode Synopsis
- מגן is the determining factor of Avraham’s achievement in the והיה ברכה-מגן אברהם*; in the ברוך אברהם לא-ל עליון אשר מגן צריך; in the אנוכי מג”ן; in the צדיקים מגינים which is the response. The parasha deals with the relationship of אברהם ובריתו to נח ובריתו and codifies the involvement in war, change, challenge and development as the essence of the growth beyond Noah. The fact that בך חותמים is now seen as the expression of the implicit final solution to the דרך השם which needs only now to be developed in detail but will all come back to Avraham’s quest, his existential discovery of מצוי ראשון through the discovery of personal existence. This is why the existential nature of his discovery is of the essence and is not an “added feature” of מורי ורבי רבינו משה זצללה"ה ’s analysis! There is no other meaning to the transition that takes place with the war and the אנוכי מגן לך and שם gift of ברום אשר מגן צריך other than the transformation of personal existence into the discovery of מצוי ראשון, of שוגה בה תמיד into love itself and אברהם אוהבי!
Paradoxically, the one who set out on a purely personal quest can save the world in flames; the one who set out to maintain the world can save only his own back yard from the deluge. The מגן צריך בידיך becomes the route for eventually saving the world itself. Clearly he fears that he is infatuated rather than a Lover, solipsistic rather than existentially aware; self-involved rather than bringing blessing to a world; the dangers of warring and where it would lead and the fear that perhaps Nimrod was right
Confronting שם and the absorption of אגדלה שמי”ך together with the כהונה itself, the question of whether he has superseded Noah and may therefore be himself superseded, which would mean that there is no “system” which will lead to an end, no דרך השם, only the individual in his times, the very בדורותיו of Noach that is the subject of this very same question!
The multiple faces of Avraham: the personal quest; the lover; the passionate iconoclast; the moralist, and how they are facets of the same identity
The five approaches to place in universe: assertion of conceptual model (the first דורות and the בני האלוהים and the בעלי השם across history); the ben Noach maintaining peace, decency, ecology, pacification of the earth; the Nimrodian homogeneity (which has elements of the אנשי השם above because of its control and smothering of dissent—differs in that it doesn’t care); the personal quest
Paradoxically, the one who set out on a purely personal quest can save the world in flames; the one who set out to maintain the world can save only his own back yard from the deluge. The מגן צריך בידיך becomes the route for eventually saving the world itself. Clearly he fears that he is infatuated rather than a Lover, solipsistic rather than existentially aware; self-involved rather than bringing blessing to a world; the dangers of warring and where it would lead and the fear that perhaps Nimrod was right
Confronting שם and the absorption of אגדלה שמי”ך together with the כהונה itself, the question of whether he has superseded Noah and may therefore be himself superseded, which would mean that there is no “system” which will lead to an end, no דרך השם, only the individual in his times, the very בדורותיו of Noach that is the subject of this very same question!
The multiple faces of Avraham: the personal quest; the lover; the passionate iconoclast; the moralist, and how they are facets of the same identity
The five approaches to place in universe: assertion of conceptual model (the first דורות and the בני האלוהים and the בעלי השם across history); the ben Noach maintaining peace, decency, ecology, pacification of the earth; the Nimrodian homogeneity (which has elements of the אנשי השם above because of its control and smothering of dissent—differs in that it doesn’t care); the personal quest
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