This shift from the universal to the particular is not a narrowing of interest but a broadening of perspective. By focusing on one family, the Torah is able to show how the general principles of living a life in accordance with G-d’s will can be lived out in practice. Abraham and his descendants are not just a random family chosen by G-d, but are meant to be examples to the rest of humanity. They are meant to show what it looks like to live a life of faith, obedience, and righteousness.
In a world where the general principles of morality and spirituality can often seem abstract and distant, the story of Abraham and his family brings these principles to life. They show us that it is possible to walk closely with G-d, to trust in His promises, and to live in a way that brings blessing not just to themselves but to all the families of the earth.
So, as we read the story of Abraham, let us not see it as a narrow focus on one family, but as a powerful example of what it means to live a life that is truly blessed by G-d. Let us learn from their example and strive to walk in faith and obedience as they did.
Regenerate
The Hittites say to him, âYou are a prince of G-d in our midstâ (Gen. 23:6). Abraham is recognized as a man of G-d by his contemporaries, even though they are not a part of his specific covenant.
The same is true of Joseph, the only member of Abrahamâs family in Genesis whose life among the gentiles is described in detail. He is constantly reminding those with whom he interacts about G-d.
When Potipharâs wife tries to seduce him he says:
âHow could I do such a great wrong? It would be a sin before G-d!â (Gen. 39:9).
To the butler and baker, whose dreams he is about to explain, Joseph says:
âInterpretations belong to G-dâ (Gen. 40:8).
When he is brought before Pharaoh to interpret his dreams, he says:
âG-d will give Pharaoh the answer he desiresâ (Gen. 41:16).
Pharaoh himself says of Joseph:
âCan we find anyone like this man, one in whom is the spirit of G-d?â (Gen. 41:38).
Jews are not called on to be Jews for the sake of Jews alone. They are called on to be a living, vivid, persuasive example of what it is to live by the will of G-d, so that others too come to recognize G-d and serve Him, each in their own way, within the parameters of the general principles of the covenant with Noah. The laws of Noah are the âi.e.â. The history of the Jews is the âe.g.â.
Jews are not called on to convert the world to Judaism. There are other ways of serving G-d. Malkizedek, Abrahamâs contemporary, is called, âa Priest of G-d Most Highâ (Gen. 14:18).
Malachi says a day will come when G-dâs name âwill be great among the nations, from where the sun rises to where it setsâ (Mal. 1:11). The prophets foresee a day when âG-d will be King over all the earthâ (Zechariah 14:9) without everyone converting to Judaism.
We are not called on to convert humanity but we are called on to inspire humanity by being compelling role-models of what it is to live, humbly, modestly but unshakably in the presence of G-d, as His servants, His witnesses, His ambassadors â and this, not for our sake but for the sake of humanity as a whole.
It sometimes seems to me that we are in danger of forgetting this. To many Jews, we are merely one ethnic group among many, Israel is one nation-state among many, and G-d is something we talk about only among ourselves if at all. There was recently a television documentary about one British Jewish community. A non-Jewish journalist, reviewing the program, remarked on what seemed to her a strange fact that the Jews she encountered never seemed to talk about their relationship with G-d. Instead, they talked about their relationship with other Jews. That too is a way of forgetting who we are and why.
To be a Jew is to be one of G-dâs ambassadors to the world, for the sake of being a blessing to the world, and that necessarily means engaging with the world, acting in such a way as to inspire others as Abraham and Joseph inspired their contemporaries. That is the challenge to which Abraham was summoned at the beginning of this weekâs Parsha. It remains our challenge today.