Some of the most famous passages in all of Midrashic literature pertain to the early life of Avraham Avinu. The inspiring tales of Avraham becoming a believer in Hashem through philosophizing about the world, surviving a fiery oven, and destroying his father’s idols provide context for Avraham’s life. Ironically though, if one looks at the actual text of the Torah, there is very little background information about young Avraham. (A strong contrast to Avraham is Moshe. For a fascinating discussion of an omission of many years later in Moshe’s life, see the first chapter in Rabbi Mosheh Lichtenstein’s Moses: Envoy of God, Envoy of His People.) There is a bit about his family’s history, but that’s it. The first time the Torah presents something substantial about Avraham Avinu is God’s formidable command to him of “Lech Lecha Mei’Artzecha… El Ha’Aretz Asher Ar’ekha.” Avraham is challenged with –and accepts– this tremendous undertaking to leave his birthplace and family to go to an unknown land which Hashem will show him. Yet, we don’t really know anything about Avraham: Who is he? Why is he chosen? Why does he listen to God’s command? Why isn’t there a more elaborate background? (Rambam’s comments (Hilkhot Avodat Kokhavim 1:3) further bolster this question. Even though Mishneh Torah is a halakhic coda which rarely mentions narratives and especially Midrashim, he chooses to include these Midrashim in his treatment of core principles of faith. It is fascinating that Rambam attributes exceptional prominence to these Midrashim and highlights how surprising it is that the Torah omits them.)

Indeed, these questions are explicitly raised by Ramban (12:2) in his commentary on this passage. He proposes that the Torah avoids delving into these episodes because it would have entailed detailing the Avodah Zarah ideologies against whom Avraham Avinu was competing . Therefore, the Torah omits it.  

However, it is possible the Torah’s intentionally obscure presentation itself is meant to convey a critical lesson. I once heard Mori Ve-Rabbi Rav Michael Rosensweig (I heard a nearly identical suggestion from another one of my esteemed teachers, Rav Jacob J. Schacter when he visited Congregation Beth Sholom in 2019.) suggest that if the Torah had described Avraham’s path towards faith, we’d be misled to believe that it is the only path a person can take towards becoming a believer in Hashem. Therefore, the Torah deliberately precludes that misconception. Though Avraham’s path was wonderful and important for him and can serve as a model for those similarly inclined, we are all allowed and encouraged to have our own unique styles and personalities in our journey towards God. The important part is not how one becomes a person of faith, but that one does become a believer. Thus, the Torah omits the early biographical of Avraham.

I believe there may be another important interpretation. Perhaps the Torah left out Avraham’s early life because what is important for the reader is to encounter him as being commanded by God and him accepting that command. That captures Avraham’s essence and character because he is the person that whenever God comes to him, be it during the worst times or most challenging moments, and God challenges him to do something, however difficult, he goes and fulfills that charge. The most dramatic example of this is the Akeidah where he is called upon to sacrifice his beloved, long-awaited son Yitzchak. However painful, had God not told Avraham to stop, he would have sacrificed Yitzchak! This is what Avraham’s story teaches us in Parashat Lech Lecha as well. The Torah does not provide background because what we are supposed to learn from Avraham’s life is that when God presents him with a challenging command, he listens. It doesn’t matter where he is from but whether or not he will accept the challenge and go forth and follow God’s will. With Avraham, time and time again the answer is yes. He is perpetually ready to accept God’s commands.

This idea is deeply relevant to our lives. So often we are faced with times that we don’t feel like it is the right moment to fulfill God’s will (Mitzvot) because it is very challenging or inconvenient. Performing mitzvot can certainly be an exhausting experience. But the key is, when we do encounter these challenging and daunting moments, we must take the same proverbial leap of faith that our great forefather Avraham once took to follow God’s will whatever the circumstances. This is the legacy of Avraham Avinu.