PARSHAT LECH LECHA The Torah portion of Lech Lecha relates that Avraham built three altars to G-d. Rashi, basing his commentary on the Midrash , explains that Avraham built the first altar "upon hearing G-d's promise that he would have children, and that they would inherit the land of Israel." Rashi goes on to state that he erected the second altar - in the vicinity of Ai - because "he saw in his prophecy that his progeny would stumble there through the sin of Achan. He therefore prayed for them there." However, no explanation is given by Rashi as to the reason for Avraham's third altar, since Avraham built it out of his simple love of G-d upon his arrival in the city of Chevron.

Avraham's building of three altars and their effect on his progeny can be understood accordingly: he thereby laid the foundations for the three general aspects of Divine service practiced by the Jewish people throughout history. The first altar - built upon hearing G-d's promise about children and the land - relates to the physical and spiritual sustenance achieved through the ongoing service of Torah and mitzvos. The second altar - wherein he prayed that the sin of Achan be forgiven - involves repentance, atonement and forgiveness. The third altar - for which Rashi provides no reason at all - symbolizes that aspect of service which transcends reason: the service of mesirus nefesh. (From: Wellsprings, Based on Likkutei Sichos, Lech Lecha 5747)

In the opening lines of this week's Torah portion, Lech Lecha, G-d commands Abraham to "go out" from his land, from his place of birth, to a land which He will show him. What can we to learn from this very first commandment to Abraham, that we can apply to our own lives as well? The first and most fundamental requirement of every Jew is to "go out" -- to be in a constant state of ascent, developing and elevating both our inner potential and our surroundings. But the very next thing that happened to Abraham after heeding this command and going to Israel appears to be the exact opposite of development and elevation: "And there arose a famine in the land, and Avram went down into Egypt." Thus, Abraham had to leave Canaan and journey to Egypt, during which time Sarah was forcefully taken to Pharaoh's palace. Although G-d protected her from harm while there, she nevertheless underwent the hardship of the whole incident. How does this obvious descent fit into the aforementioned theme of ascent and elevation, and our task of climbing ever higher? On a superficial level, Abraham's and Sarah's hardship was a step down, but on a deeper level it was merely a part of their eventual elevation and triumphant return. The purpose of the descent was to achieve an even higher ascent than was possible before. When they returned to Canaan they were "very heavy with cattle, with silver, and with gold." Just as Abraham's descent was part of the greater plan of ascent, so it was with the generation of his descendants to follow. The Jewish people have found themselves thrust into exile after exile, only to return to their Land and achieve even higher spiritual heights than before. Galut (exile), although appearing to us to be a negative phenomenon, actually carries the potential for the highest good. And now that we are in the last days of the final exile, we approach an era of unprecedented spirituality and goodness, for although the First and Second Temples were eventually destroyed, the Third Temple is to stand forever, and our coming Redemption will have no exile to follow. We therefore draw encouragement from our ancestor Abraham's descent into Egypt and eventual return to Israel: We must remember that the darkness which seems to prevail in the world is only external, and is part of G-d's greater plan for the ultimate prevailing of good over evil and the coming of Moshiach. (Insights to Geula, Chabad in Cyberspace)

The steel answered, "I am hammered with a hammer made of steel which is my brother. I scream because it hurts when your own brother hits you." Avram told Lot, people should always avoid conflicts, especially relatives and good friends." (From:Vedibarta Bam by Rabbi Moshe Bogomilsky)

The Melocho of Zoraya may be defined as the initiation or promotion of plant growth in any way. Therefore, any act which initiates or enhances the growth of any form of vegetation is considered Zoraya, whether this is accomplished by sowing, planting, watering or other means.

Dropping pits or seeds: The Melocho of Zoraya can occur by merely dropping seeds or pits even on unplowed soil, as long as the seed could possibly come to germination. When eating fruits and vegetables outdoors, care must be taken not to discard the pits, seeds, or cores by throwing them on the ground. In many cases the discarded pit could eventually germinate, thereby causing one to violate the Melocho of Zoraya. (From: The 39 Melochos by Dovid Ribiat)