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September 15, 2014 / 20 Elul, 5774
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Beginning The Journey

The purchase of the Cave of Machpelah is evidently a highly significant event because it is recorded in great detail.
Rabbi Sacks

Despite this, when Sarah dies, Abraham has not a single inch of the land that he can call his own, and has only one child who will continue the covenant: Isaac, currently unmarried. Neither promise has been fulfilled. Hence the extraordinary detail of the two main stories in Chayei Sarah: the purchase of land and the finding of a wife for Isaac. There is a moral here, and the Torah slows down the speed of the narrative so that we will not miss the point.

God promises, but we have to act. God promised Abraham the land, but he had to buy the first field. God promised Abraham many descendants, but Abraham had to ensure that his son was married to a woman who would share the life of the covenant, so that Abraham would have, as we say today, “Jewish grandchildren.”

Despite all the promises, God does not and will not do it alone. By the very act of self-limitation (tzimtzum) through which He creates the space for human freedom, He gives us responsibility, and only by exercising it do we reach our full stature as human beings. God saved Noah from the flood, but Noah had to make the ark. He gave the land of Israel to the people of Israel, but they had to fight the battles. God gives us the strength to act, but we have to do the deed. What changes the world, what fulfills our destiny, is not what God does for us but what we do for God.

That is what leaders understand, and it is what made Abraham the first Jewish leader. Leaders take responsibility for creating the conditions through which God’s purposes can be fulfilled. They are not passive but active – even in old age, like Abraham in this week’s parshah. Indeed in the next chapter, to our surprise, we read that after Sarah’s death, Abraham takes another wife and has eight more children. Whatever else this tells us, and there are many interpretations (the most likely is that it explains how Abraham became “the father of many nations”), it certainly conveys the point that Abraham stayed young the way Moses stayed young: “His eye undimmed and his natural energy unabated.” Though action takes energy, it gives us energy. The contrast between Noah in old age and Abraham in old age could not be greater.

Perhaps the most important point is that large promises – a land, countless children – become real through small beginnings. Leaders begin with an envisioned future, but they also know that there is a long journey between here and there and we can only reach it one act at a time, one day at a time. There is no miraculous shortcut, and if there were, it would not help. It would make achievement like Jonah’s gourd – that grew overnight, then died overnight. Abraham acquired only a single field, and had just one son who would continue the covenant. Yet he did not complain, and he died serene and satisfied. Because he had begun. Because he had left future generations something on which to build. All great change is the work of more than one generation, and none of us will live to see the full fruit of our endeavors.

Leaders see the destination, begin the journey, and leave behind them those who will continue it. That is enough to endow a life with immortality.

About the Author: Rabbi Lord Jonathan Sacks, former chief rabbi of the British Commonwealth, is the author of many books of Jewish thought, most recently The Great Partnership: Science, Religion, and the Search for Meaning.


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