Lech Lecha 5785

The Torah tells us (Beraishis 17:1-2): “When Avram was ninety-nine years, Hashem appeared to Avram and said to him, ‘I am El Shaddai; walk before me and be perfect (תמים). I will establish My covenant between Me and you…” As Hashem introduces the mitzvah of Bris Milah (circumcision) to Avram, He commands him to “be perfect (תמים).” Avram was already 99 years old at this point in his life. As Rav Hirsch points out, Avram had already exhibited exemplary qualities that showed that he was at the pinnacle of human morality. He was kind, benevolent, loyal, forgiving and unselfish. What more could Avram do at his advanced age to fulfill this new command to be “perfect”?

One of Rashi’s explanations is to bring the Midrash which tells us that the Gematria (numeric equivalent of the Hebrew letters) of Avram added up to 243. When Hashem added the letter ה to Avram’s name (to become Avraham (אברהם, the Gematria of his name became 248 (243 + 5), equivalent to the number of limbs in the human body. In other words, the commandment to be “perfect” required Avram to master the entire human body. The last five would be the most difficult. Avram would need to rule over his two eyes, two ears and his reproductive organ (See Nedarim 32b). These are the organs that influence our desires and emotions. According to Hirsch, this means that Avram would need to exercise complete mastery over all his senses and desires. It is perfectly natural to feel desires and emotions, and to be influenced by them. How is it possible for a human being to attain complete control over emotions and feelings?

Rashi apparently understands that changing Avram’s name to Avraham by adding the letter the ה reflects the idea that man has the power to emulate G-d and is expected to perfect himself to the extent that is humanly possible. A human being is created in G-d’s image and has tremendous potential. This includes the capability to emulate Hashem in every aspect of our lives, including controlling our feelings and desires and not acting on our instincts. Hirsch emphasizes that man can even master his most powerful urges. This means that it is not enough to be a good and ethical person, which Avram certainly had attained by age 99. Beyond being humane, Avraham (and the Jewish people descended from him) are expected to be God-like. When a Jew strives to direct every action to doing Hashem’s will, from the time he wakes up in the morning until he goes to sleep at night, then he truly can be תמים.

We should endeavor, like Avraham, to be more than just a “good” or “humane” person, and to exercise control over our speech, our eyes, our ears, and our entire body. In that merit we can join with Avraham to be תמים and bring about the day when the whole world will recognize and appreciate Hashem and His people.