Lech Lecha 5782

The Gemara in Nedarim (32a) explains that Avraham was punished when he asked for reassurance from Hashem when he was promised the land of Israel. Avraham asks, "how will I know that I will inherit it?" (15:8). Hashem answers with "You will surely know..." (15:13) and proceeds to tell him the 400 years of slavery the Jews will endure due to him supposedly expressing doubt in this promise. The Kli Yakar finds this very difficult to understand, that such a question by Avraham would cause his descendants to suffer. He proceeds to explain that the question bothering the Gemara is as follows: regardless of what the reason for 400 years of slavery was, why did Hashem tell Avraham such negative details about his descendants to distress him freely? Avraham was asking something which wasn't necessary to know; he should not have asked for a sign from Hashem. This ends up being a middah kineged middah in Hashem responding as if saying, "Do you really want to know? Fine, I will share the unpleasant parts of the covenant." Hashem was as if hoping to spare Avraham from such things.

The Kli Yakar himself believes that the slavery in Egypt was for different reasons (he points to the Abarbanel for a list of them). He continues on to ask why Avraham did not ask for such confirmation when he was promised descendants. Plus, why doesn't he ask about the land when it is first mentioned along with the promise of descendants?

When Hashem mentions giving the land to Avraham, He says it will be given as an "inheritance" (15:7). When Hashem mentions giving Avraham descendants, He merely says "I will give you children," the implication being freely. When Avraham heard the word "inheritance" he wanted confirmation that he would be the sole owner of the land of Israel without any claims from his cousins. Noach gave the Middle East and parts of Asia to Shem after the flood, who had five sons (10:22). Avraham came from the family of Arpachshad, but he was worried that descendants from the other four siblings would claim rights to Israel. Hashem then makes a covenant with him just as He does so with Aharon to disclaim any of Korach's challenges to the priesthood. 

Lech Lecha 5778

The Ramban points out in two places where both Avraham and Sarah both erred in their actions. At the beginning of the parsha, Avraham leaves Israel in order to find food in Egypt during the famine. The Ramban mentions that he did two things wrong. One was that he put his wife in a dangerous situation; by saying Sarah is his sister, that would only entice others to take her even more. The other was leaving in the first place; Avraham had shown a lack of faith in G-d and His being able to provide food for him. Because of this, his descendants would also leave Israel for Egypt only to be enslaved for hundreds of years.
Sarah also erred in her treatment of Hagar. As tension grew in the household, Sarah began mistreating Hagar to the point of Hagar running away. The Ramban says she did a grievous sin doing so. Because of this, Hagar's descendants would be destined to mistreat and be harsh with Sarah's descendants to this very day.
The Torah points out the mistakes of the patriarchs and matriarchs to teach us proper conduct. It also shows us that they were human despite their holy status. This allows us to strive to reach their level without thinking of it as an impossible feat.

Lech Lecha 5775

This week's parsha speaks of the Mitzvah of bris milah as Hashem commands Avraham to perform it on himself and his household. The Midrash brings a conversation between Rabbi Akiva and Turnus Rufus. Rufus asks, why is there a Mitzvah to perform bris milah? If Hashem desires it, why not create Man with a milah? Rabbi Akiva answers that the Mitzvos are to refine us. Hashem gives us the opportunity to perfect ourselves. We are to take the mundane and sanctify it through Hashem's commandments.

Lech Lecha 5774

When Hashem promises the land to Avraham, He first tells Avraham to look at the land and then later He tells him to walk around its borders. The Kli Yakar explains that Hashem wanted Avraham to acquire the land in two aspects. By looking at the land he would acquire it spiritually and by walking its borders he would acquire it physically. The spiritual aspect would last for the generations; even when the Mikdash isn't around, we still have spiritual influence poured down on us when we long for its building

Lech Lecha 5772

Every day of our lives we recite the Shemoneh Esrei along with the first bracha of "Magen Avraham" (meaning Hashem is the Shield of Avraham). Why is it specifically Avraham that is mentioned? The Da'as Zekeinim of the Baalei Tosafos explain that the bracha is based on a pasuk in the parsha. Right after the war of the kings, Hashem tells Avraham not to be afraid, for He will protect Avraham. What was Avraham afraid of? The D"Z quote a Midrash Tanchuma that Avraham was afraid his number of merits decreased because he had killed the kings. Hashem then called to him saying, "Don't be afraid, you burned thorns in the vineyard, and I will protect you." Therefore, we say the Shield of Avraham because Hashem said this straight out only to Avraham.