Moshe Rebeynu

Neo Hassidic - Letting HASHEM into our lives is what it's all about. We do it through our exuberance in our own ideas and acts in regard to dress, prayer, song, dance, and Torah learning. All this stimulates us to do "The Mitzvot " making this world a better place for ourselves and everyone else, Jewish or not.

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Monday, October 14, 2013


Shalom, we commence this DEVAR TORAH with the question, How does the selection of our ABBA ABRAHAM effect the unfoldment of the New Adam and a New Civilization?
The PARSHA LECH L’CHA commences with the calling of our ABBA ABRAM to the predetermined purpose given to him by HA SHEM. The call was expressed as following. “The Eternal One said to Abram, Go forth from your land, your birthplace, your father’s house, to the land that I will show you. I will make of you a great nation, and I will bless you; I will make your name great, and it shall be a blessing. I will bless those who bless you, and I will pronounce doom on those who curse you; through you all the families of the earth shall be blessed.” Bereshit (Genesis) 12:1-3. The question, How does HA SHEM’S selection of our ABBA ABRAHAM effect the unfoldment of the New Adam and civilization, arises out of the fact that within the call of Abram is the revelation that there are others who can do good in the earthen realm. This EMET (truth) is based upon the promise that those who bless Abram will be blessed and those who curse him will be cursed. In this promise, HA SHEM reveals that there are others who are empowered to bless. The term bless is indicative of doing good. In other words, if there are others who can do good, then what effect would Abram have on the unfoldment of the DIVINE PLAN in the creation of a New ADAM and CIVILIZATION?
The obedience of our ABBA ABRAHAM to the DIVINE CALL gave rise to the fulfillment of the promise of multiplicity, that is, becoming a great nation. The PARSHA discloses that this was to occur through natural procreation. In pursuit of this promise, Abraham questions HA SHEM, he declared, “Eternal God, what can You give me, when I am going to die, and the heir to my household is DAMASCENE ELIEZER? Look - to me You have given no offspring, and one of my slaves is my heir!” HA SHEM’S answer was, “That one shall not be your heir; rather, one who comes from your own body - he shall be your heir!” Doubtlessly, the inquisition of Abraham and HA SHEM’S response is the plight of an Israelite. Our desires that are within our hearts based upon the promises of HA SHEM unanswered, fill us with questions that only the Eternal can answer. Yea, the wisdom of HA SHEM is to be sought in response to unanswered questions.
The inquisition of Abraham uncovers the mystery of his selection and its effect on the unfoldment of the New Adam and civilization. We are further told that HA SHEM gives Abraham a vision of the heavens and the stars as a revelation of his seed, the promise of multiplicity. In response, Abraham believes HA SHEM, and HA SHEM counts it as righteousness. Here is the answer to HA SHEM’S selection  of ABRAHAM. HA SHEM does not just need people that do good things to create a New Adam and civilization, but those who will do righteousness or right things.
Right things are revealed in the degrees of giving TZEDEKAH, it is good to give to someone in need that which is needed, but the right thing is to give in such a way that the receiver becomes self sufficient. As disclosed in LECH L’CHA, doing the right thing has its foundation in believing HA SHEM. Those whose belief may be otherwise are empowered to do good, but only those who demonstrate the faith of Abraham are empowered to do right things.
The New Adam and new civilization is the unfoldment of righteousness that has its genesis in our ABBA ABRAHAM. Like Abraham, to aid in this unfoldment, we must employ his demonstration of righteousness.


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