Perashat Lech Lecha: Avraham's Hesed

By Victor Bibi Lech-Lecha

Lekh Lekha

Abraham was spiritually patterned to conform with the Divine Attribute of Hesed. Lot his nephew stood spiritually behind this attribute nourishing from his uncle's spiritual back. This relationship began with the death of Lot's father Haran in the city of Ur. The connection prevailed in this manner as Lot accompanied Abraham in his travels from Haran to Canaan, Canaan to Egypt and finally from Egypt back to the land of Canaan. 

Abraham then began a new settlement in the land - signifying a new spiritual era. His attachment to the land of Canaan would parallel an awakening in the spiritual worlds above in the secret of the unification between Hakadosh Barukh Hu with the spiritual land known as the Shehina. The result, a new reality demanding an alteration in the relationship between Abraham and Lot.

The latter had previously represented an esoteric husk nourishing from the back of Abraham's Divine Attribute of kindness. However, in this new era, he would no longer be allowed to remain attached this way but instead would need to be spiritually removed from the back of Abraham. Hence as a result, we are taught that a quarrel broke out amongst the herdsmen.

Abraham is very particular in his request of Lot that he no longer qualifies to nourish from his spiritual back. He therefore asks that he be separated from "upon me"(13:9). We see later in Pasuk 11 that Lot acquiesces to this request, as it says " The man separated from the back of his brother". 

This division would not completely sever their relationship. Lot was still in spiritual possession of two esoteric tents and another spiritual jewel known as his רכוש rekhush. R. Tuvia notes that the tents (mentioned as being in possession of Lot) refer to the souls of Ruth the Moabite and Naama the Ammonite.(BR 41 and Yev 63).

R. HaAri explains that the spiritual jewel of Lot was an aspect of the soul root of Hevel the slain son of Adam in the form of the 4th century Amora רבא Rava, the head of the Yeshiva in Mehoza. 

This explains the exploits of the four kings in capturing Lot. They had thereby attempted to frustrate the emergence of King David and the Mashiah (descendants of Ruth) ; the Monarchy of the lineage of Yehuda (descendants of Naama); as well as the lofty soul of Rava. The latter reference is hinted at by the strange locution of the verse, (14:12)  And they took Lot and his possessions the son of the brother of Abraham... The words in the verse רכושו בן אחי form an acrostic of the initial letters רבא or Rava.

The meaning of the word רכוש rekhush being a holy spiritual spark or soul. The 19th century scholar, R. Yishaq Shrem asserts that this interpretation of the word רכוש conforms with its use in connection to the extraction of the possessions or sparks from Egypt that was to occur centuries later.  Namely when Israel left Egypt ברכוש גדול. 

The assurance that these souls would emerge from Lot and thrive was Abraham's primary impetus in immediately setting out to rescue Lot. Rashi teaches that to accomplish this, Abraham enlisted his students in the effort. (14:14). "He armed his disciples who had grown up in his house." 

For it is properly suited for scholars to extract or redeem souls as they are familiar with the spiritual techniques associated with their release; being knowledgeable with the secrets of the Torah. This desire of Abraham to save these souls was communicated quite well; as the king of Sedom said to him (14:21) Give me the people and you will take the רכוש rekhush. 

In the work of Rabbenu HaAri on transmigration of the souls (hakdama 36 second version) he notes that a descendant of Naamah ( the wife Shelomo Hamelekh) was King Assa who like Rava possessed an aspect of the soul root of Hevel the son of Adam. It appears to me that Rava ascended into leadership in Babel to further correct the soul of King Assa who we are taught imposed forced labor on the scholars who were compelled to neglect the study of Torah (Sotah 10).

Rava who was endowed with the same spiritual root, effectuates a tikun;  a correction for the soul of King Assa. We are taught in the Talmud that Rava asserts himself by giving the scholars of his time primary rights to sell goods in the market (BB22), granting the scholars exemptions from certain taxes, giving them preferences in adjudicating their judicial cases prior to others so they can devote more time to study (Nedarim 62). 

The Yalkut Shimoni advances that it is in conversation with the soul of the Mashiah (a descendent of Lot and Ruth) that Abraham addresses his plea not to quarrel. Abraham asserts that in the future both will be seated spiritually next to Hashem and there is actually no need to quarrel as both sides of the throne are equally fine. If you go left I will go right, if to the right I will go left. (13:9).

The midrash quotes R. Yodon saying that Hashem will placate Abraham saying, Your grandson (Mashiah) sits on my right, whereas I sit on your right as it says, Sit on my right side while I make your enemies my footstool. ( Tehillim 110:1)