1. Two Parshiyot: Lech Lecha and Vayera
Today we’re going to look at two parshiyot—Lech Lecha—go for yourself, and Vayera—and He appeared. Both deal with Avraham Avinu, but each represents a different stage in his life and relationship with HaShem—God. In Lech Lecha, we meet Avraham as he is told by HaShem to leave his land, his birthplace, and his father’s house. This is the beginning of Avraham’s journey, where he is called to action and growth through his own efforts.
The question arises: if both parshiyot focus on Avraham, why are they split into two? It almost seems like they could be one continuous story. The answer lies in the fundamental transformation that occurs between them, which is hinted at in their names and themes.
2. The Turning Point: Brit Milah and Divine Revelation
The pivotal event separating these two parshiyot is the brit milah—circumcision—which takes place at the end of Lech Lecha and marks the beginning of Vayera. Before this mitzvah, Avraham’s spiritual growth was self-driven; he used his own strengths and gifts to draw closer to HaShem. He publicized godliness using the blessings he was given, but it was all from within himself.
With the brit milah, however, everything changes. This mitzvah was a direct commandment from HaShem, not just a general instruction like “go forth.” The act of circumcision elevated Avraham to a new level of connection with HaShem—a connection that came from above rather than from within. The Torah reflects this shift by beginning Vayera with “Vayera Elav HaShem”—HaShem appeared to him—signaling a deeper, more profound relationship initiated by God Himself.
3. Language of Revelation: Aramaic vs. Lashon Kodesh
An interesting detail emerges when we compare how the Torah describes HaShem’s appearances to Avraham before and after the brit milah. In Lech Lecha, the Torah uses an Aramaic term: “Bamachazeh”—in a vision. For example, in Bereshit 15:1 it says “Bamachazeh,” indicating an indirect or veiled revelation.
In contrast, in Vayera, it says “Vayera Elav HaShem”—in Lashon Kodesh (the Holy Tongue)—a direct appearance without concealment. The Zohar notes that before circumcision, Avraham could only perceive God through layers or concealments (Aramaic), but after performing the mitzvah of brit milah, he reached a level where he could experience divine revelation directly (Lashon Kodesh).
This distinction parallels the difference between a stone (created by HaShem) and a brick (man-made). Lashon Kodesh is like a stone—divinely created—while other languages are like bricks—constructed by people. Before his bris, Avraham’s connection was limited by human effort (like bricks); after his bris, it became divinely rooted (like stones).
4. The Unique Power of Mitzvot: Connection Beyond Angels
The Rebbe explains that this ability to connect with HaShem on such an intimate level is unique to those who fulfill Torah and mitzvot—specifically here through the mitzvah of brit milah. Even angels, though more spiritual than humans, cannot reach this level because their connection is limited to what created beings can achieve.
A Jew who fulfills mitzvot connects directly with HaShem in a way that transcends nature and creation itself. That’s why performing a mitzvah today has such power—it forges an unbreakable bond between us and God, just as Avraham’s bris did for him. This explains why these two parshiyot are distinct: they represent fundamentally different types of relationships with HaShem—one self-generated (Lech Lecha) and one divinely bestowed (Vayera). When you do a mitzvah, you connect beyond your natural limitations to something infinite.
5. Avraham’s Plea for Sdom: Approaching God in Three Ways
The second major topic in our parsha is Avraham’s plea on behalf of Sdom. When HaShem tells him about His plan to destroy Sdom, Avraham does everything possible to change God’s decree—he pleads, negotiates, even challenges God directly.
The Torah describes this moment using the phrase “Vayigash Avraham”—Avraham came close. Rashi explains that this phrase can mean three things: coming close for war (to speak tough), for appeasement (to plead), or for prayer (to beseech). In this episode, Avraham approaches God with all three intentions—he prepares himself emotionally and psychologically to do whatever it takes for the sake of saving others.
6. Emotional Preparation vs. Physical Proximity in Prayer
The word “Vayigash” usually implies physical movement—coming closer spatially—but here it cannot mean that because Avraham was already standing before HaShem. Instead, Rashi interprets it as emotional preparation: Avraham psychs himself up internally to confront God on all fronts—toughness (war), appeasement (peace), and prayer.
This teaches us that true advocacy requires total investment—not just words or actions but also inner readiness to fight for what matters most. Even though kindness (chesed) was Avraham’s defining trait, he was willing to step out of character if necessary for his mission—to save lives—even if it meant challenging God Himself.
7. Yehudah Before Yosef: Appeasement or Confrontation?
This idea comes up again later in Chumash when Yehudah approaches Yosef (Vayigash Elav Yehudah). Rashi there seems contradictory—in one place saying Yehudah came close for appeasement but also noting that Yehudah spoke harshly (“don’t get angry at your servant”). How do we reconcile this?
The Rebbe explains that Yehudah initially intended appeasement—as seen from his opening words “B’i Adoni”—‘please my master’. But when he saw appeasement wasn’t working, he shifted tone mid-conversation and spoke more forcefully (“don’t get angry”). This shows how emotional preparation can lead someone to start with one approach but adapt as needed based on circumstances—a lesson in flexibility when advocating for others.
8. Lessons in Advocacy: Total Commitment When Saving Others
The Torah teaches us through these stories that when trying to save others—whether spiritually or physically—we must be fully invested emotionally and practically. Sometimes you need kindness; sometimes firmness or even confrontation is necessary.
You can’t hold back or act half-heartedly—you have to put your whole self into helping others even if it means stepping out of your comfort zone or usual character traits. This is what we learn from both Avraham before Sdom and Yehudah before Yosef: success isn’t guaranteed every time (Avraham didn’t succeed in saving Sdom), but our responsibility is total commitment regardless of outcome.