Parshas Lech Lecha- Living with The King

This week’s Parsha discusses the “Bris Bein Ha’besarim,” “The Covenant Between the Parts.” This was a pact forged between Hashem and Avraham Avinu in which the future course of Jewish history was relayed. Hashem assures Avraham that he would bear children and have a great nation. They would inherit Eretz Yisrael, after returning from the exile in Egypt.  Avraham asks Hashem what merit the Jews will have to receive the Land of Israel. Hashem responds that it will be in the zechus of korbanos (Rashi 15:6).

The Gemara (Taanis 27b) relates the end of this conversation. Avraham replies to Hashem that this merit would only be possible while the Beis Hamikdash existed. What would be their merit afterwards? Hashem assures Avraham that He has already arranged the order of the korbanos that can be read. When the Jews will read the portions of the sacrifices it will be as if they are actually bringing them. This will in turn cause forgiveness for their sins.

It would appear that the ultimate reason the Jews inherit Eretz Yisrael is the sacrifices they perform. What is the connection between korbanos and receiving the Land of Israel?

The Torah begins with the story of creation. Rashi (1:1), quoting Rav Yitzchak, states that the Torah should have started with the first mitzvah, kiddush hachodesh. However, it instead began with creation. This was to emphasize Hashem’s ownership of the world. In the future, the other nations will castigate the Jews as having stolen Eretz Yisrael. The Jews will then respond that Hashem owns the world. He gave the land to those nations. He then took it from them and gave it to us.

It is difficult to understand the strength of this argument. We recognize that Torah is true and therefore that the Land is rightfully ours. The other nations may not see it that way. How can we understand this idea?

As Avraham travels from Charan to Eretz C’naan, he builds multiple alters and offers sacrifices to Hashem. The pasuk tells us that he brought with him “the souls that they made in Charan” (12:5). Rashi interprets this to refer to the converts that Avraham and Sarah had developed in Charan, prior to their travels. Rabbeinu Bachya adds that Yitzchak and Yaakov acted similarly. They too espoused the importance of having faith in Hashem, and denigrated the idolatrous practices of the day. In doing so, they motivated the nations to recognize the error of their ways, and instead to serve Hashem.

The Rambam (Mishneh Torah, Mada, Hilchos Avodas Kochavim 1:3) further explains that Avraham would travel from city to city, informing the people of the importance of serving Hashem, and the fallacy of idolatry. He would gather people together to teach them these ideas of monotheism. The Gemara (Sotah 10b) tells us that when people would attempt to praise and thank Avraham, he would have them recognize Hashem instead.

Shimon Hatzadik relates that the world stands on three things: Torah study, service of Hashem and acts of kindness (Pirkei Avos 1:2). Each of these items correlates to a type of relationship, and is the ultimate way to develop it. Through Torah study one perfects his awareness of self. Acts of kindness relates to the interpersonal relationships. Avodah is how one grows close to Hashem.

The reason the Jews deserve the Land of Israel is because they are Hashem’s servants. Eretz Yisrael is the Land of Hashem. His Presence is more concentrated and focused on it. He certainly owns the entire world. However, the Land of Israel is unique. Servants deserve to live in the house of The King. Jews who serve Hashem deserve to live in His Abode. It is specifically through service of Hashem that we merit the Land of Israel. Included in service is korbanos and tefillah. The involvement in these makes one a eved Hashem and worthy of living in His Land.

Avraham Avinu recognized and served Hashem. He made it his life-mission to spread this awareness to the rest of the world. Yitzchak and Yaakov followed suit. They developed many others who accepted monotheism and began to serve Hashem as well. Their descendants are promised the Land on account of being servants of Hashem. Through the development of our connection and relationship with Hashem we are deserved to live in Eretz Yisrael.

The retort that Rashi quotes may not placate the other nations. They may still believe the land is stolen. Rather, it is for us to understand our place in this world. Sefer Bereishis is the beginning of the Torah to highlight that Hashem created and owns the world. At a time that humanity believed in ridiculous idols, one man considered and recognized the fallacy of that approach. Avraham was thus granted Eretz Yisrael as an eternal inheritance to his children. Servants deserve to live the Kings House.

We must understand that any argument for us to be the rightful owners of Eretz Yisrael needs to be predicated by this truth. As long as we are serving Hashem properly, such a claim can be proposed. If we are not, as the Prophets speak extensively about, we are ejected from our homeland. When the Jews began serving foreign deities, the Nevi’im told them they would be kicked out of Eretz Yisrael. When they mended their ways they returned.

When I was in Yeshiva, I had a holy friend who was a real “oved Hashem.” He worked on himself in many different areas. I looked up to this fellow, and still do. He told me once that he was working on developing the desire to live in Eretz Yisrael. This seems simple, but is something many people neglect. BzH we will all become genuine servants of Hashem and merit to dwell in Eretz Yisrael in the ultimate way with Mashiach soon in our days!

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