The Spiritual Agency of Lech L'cha: From Divine Assistance to Spiritual Maturity
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ShareOctober 18, 2026
Toldot Yaakov Yosef
The first Hassidic work ever published, containing the teachings of the Baal Shem Tov as recorded by his senior disciple, Jacob Joseph of Polonne.
Composed: Polonne, Ukraine (1780 CE)
The first Hassidic work ever published, containing the teachings of the Baal Shem Tov as recorded by his senior disciple, Jacob Joseph of Polonne.
Composed: Polonne, Ukraine (1780 CE)
(כו)עוד יש לפרש לך לך (יב, א). על דרך שביארתי במקום אחר פסוק הוא ינהגינו על מות וגו' (תהלים מח, טו), ובפסוק שיר השירים (ב, י) קומי לך רעיתי יפתי ולכי לך, משל אב המרגיל בנו הקטן לילך ברגליו, וכאשר הורגל הקטן לילך אז מניחו האב שילך מעצמו, והאב הולך לו. כך בענין עבוד(ו)ת השי"ת, בתחלה הש"י מחזיק בידו ומרגילו לילך, ואח"כ מניחו שילך מעצמו.
(כז)ובזה בארתי סוד הספירה וסדר ד' כוסות, שבתחלה באו המוחין כולם כא', כמ"ש (הגש"פ) פסח - על שום שפסח ודלג בבת אחת, ואח"כ נסתלקו המוחין וחוזר אחד לאחד מעט ע"י הספירה יעו"ש.
(כח)ובזה תבין תירוץ התוספות, דהכוונה דהוצרך לפרש שלא ישארו בקטנות, והבן. וזה סוד והחיות רצוא ושוב (יחזקאל א, יד), שיש מדריגה זו בכל אדם בסוד קטנות וגדלות, כאשר ביארתי קושיית התוספות בפ"ט דשבת (פח. ד"ה כפה) מכאן מודעי רבא וכו', שהקשה התוספות, הא אמרו נעשה ונשמע מעצמם, ותירצו וכו'. והכוונה כנ"ל, יעו"ש.
(כט)ובזה יובן לך לך, ר"ל לעצמך ואין צריך עוד סיוע, שכבר יוכל לילך מעצמו שיזכה בדין. וזהו דמפרש אח"כ מדריגות כל צדיק שנקרא אברם. ואעשך לגוי גדול, זהו שאומרים אלהי אברהם, ר"ל בתחלת יציאת מצרים שיש בכל אדם, כשקב"ה מוציאו מן נ' שערי טומאה ממצר"ים ומחזיק בידו וכופה אותו, וזהו ואעשך, על דרך גדול המעשה יותר מן העושה (ב"ב ט.), וזהו מצד החסד שנקרא אברהם, שיהי' הקדוש ברוך הוא מייחד שמו עליו שיהי' נקרא אלהי אברהם, והוא גדלות ראשון בסוד החיות רצוא.
(ל)ואח"כ ושוב, זהו ואברכך, שאומרים אלהי יצחק, שמצד הגבורה ראוי שילך מעצמו ויזכה בדין שיטול שכרו, והוא בסוד קטנות ב', ומ"מ ואברכך להיות שליט ביצרו גם אז, כמ"ש וה' ברך את אברהם בכל (בראשית כד, א) שהשליטו ביצרו (ב"ב יז., בר"ר נט ז). וכן צדיק בכל יום יצרו מתגבר עליו ואלמלא הקדוש ברוך הוא עוזרו וכו' (סוכה נב:).
(לא)ואגדלה שמך, זה גדלות שני, שאומרים אלהי יעקב שהוא המכריע, ונשאר בגדלות זה, ששוב אין קטנות אחריו. ואז והיה ברכה לדורות, והבן.
Opening - the parable
It may be possible to interpret the words lekh lekha (“Go forth,” Genesis 12:1) in another way, following the explanation I offered elsewhere of the verse, “He will guide us beyond death” (Psalms 48:15), and the verse from Song of Songs (2:10): “Arise, my beloved, my fair one, and go forth.”
It may be possible to interpret the words lekh lekha (“Go forth,” Genesis 12:1) in another way, following the explanation I offered elsewhere of the verse, “He will guide us beyond death” (Psalms 48:15), and the verse from Song of Songs (2:10): “Arise, my beloved, my fair one, and go forth.”
The matter can be understood through the analogy of a father who teaches his young child to walk. At first, the father holds the child’s hand and trains him to walk. Once the child has learned to walk, the father lets him walk on his own, and the father goes on his way.
So it is with the service of the Holy One of Blessing. At first, HaShem Yitbarach holds a person’s hand and teaches them how to walk. Afterwards, HaShem Yitbarach lets the person walk on their own.
The Pesach/Sefirah analogy
With this, I explained the mystery of the Counting of the Omer and the order of the four cups (at the Passover Seder). At first, all the mochin (the higher intellectual faculties or divine consciousness) arrived together at once, as the Haggadah states: “Passover” - because God pasach, passed over and leaped [over the stages] all at once. Afterwards, the mochin withdrew, and they return one by one, gradually, through the Counting of the Omer. See there.
With this, I explained the mystery of the Counting of the Omer and the order of the four cups (at the Passover Seder). At first, all the mochin (the higher intellectual faculties or divine consciousness) arrived together at once, as the Haggadah states: “Passover” - because God pasach, passed over and leaped [over the stages] all at once. Afterwards, the mochin withdrew, and they return one by one, gradually, through the Counting of the Omer. See there.
The Tosafot difficulty
With this, you can understand the answer given by the Tosafists. Their intention was to explain that one must ensure that the person does not remain in a state of katnut (spiritual immaturity or constricted consciousness). Understand this carefully.
With this, you can understand the answer given by the Tosafists. Their intention was to explain that one must ensure that the person does not remain in a state of katnut (spiritual immaturity or constricted consciousness). Understand this carefully.
This is the mystery of the verse, “And the living creatures ran and returned” (Ezekiel 1:14). Every person experiences this spiritual condition, in the form of katnut and gadlut (smallness/immaturity and expanded consciousness).
This is also how I explained the question raised by the Tosafists in their commentary on the ninth chapter of Shabbat (88a, s.v. kafah), concerning the statement that God overturned the mountain over Israel like a barrel and declared, “Here will be your grave if you do not accept the Torah.” The Talmud calls this a moda'a rabba - a major legal objection to Israel’s obligation to the covenant.
This is also how I explained the question raised by the Tosafists in their commentary on the ninth chapter of Shabbat (88a, s.v. kafah), concerning the statement that God overturned the mountain over Israel like a barrel and declared, “Here will be your grave if you do not accept the Torah.” The Talmud calls this a moda'a rabba - a major legal objection to Israel’s obligation to the covenant.
The Tosafists ask: Did Israel not already declare, of their own accord, “We will do and we will hear”? They offer an answer, and so forth. The underlying intention is as explained above. See there.
Applying it to Avram
With this, we can understand lekh lekha. It means “go on your own,” without requiring further assistance, because you are now able to walk by yourself and merit a favorable judgment. The verse then explains the successive spiritual stages of every righteous person, who is represented by Abram. “And I will make you into a great nation” - this corresponds to what we say in prayer, “the God of Abraham.” This refers to the beginning of the Exodus from Egypt, which takes place within every person: when the Holy One of Blessing brings a person out of the fifty gates of impurity represented by Mitzrayim (Egypt), taking hold of them and compelling them forward.
With this, we can understand lekh lekha. It means “go on your own,” without requiring further assistance, because you are now able to walk by yourself and merit a favorable judgment. The verse then explains the successive spiritual stages of every righteous person, who is represented by Abram. “And I will make you into a great nation” - this corresponds to what we say in prayer, “the God of Abraham.” This refers to the beginning of the Exodus from Egypt, which takes place within every person: when the Holy One of Blessing brings a person out of the fifty gates of impurity represented by Mitzrayim (Egypt), taking hold of them and compelling them forward.
This is the meaning of “I will make you” - in keeping with the Talmudic principle that one who causes another to act righteously is greater than the one who acts righteously oneself (Babylonian Talmud, Bava Batra 9a).
This stage comes from Chesed (lovingkindness), represented by Abraham. The Holy One unifies His name with the person, so that God may be called “the God of Abraham.” This is the first stage of gadlut, the expanded consciousness associated with the living creatures’ movement of ratzo (running toward God).
This stage comes from Chesed (lovingkindness), represented by Abraham. The Holy One unifies His name with the person, so that God may be called “the God of Abraham.” This is the first stage of gadlut, the expanded consciousness associated with the living creatures’ movement of ratzo (running toward God).
Continuing through the blessing
And afterward returning - shov. This is “And I will bless you,” which we associate with “the God of Isaac.” From the perspective of Gevurah (strength, judgment, or restraint), a person must now walk independently and merit a favorable judgment, so that they receive the reward they have earned. This is secret of katnut (spiritual constriction). Nevertheless, “I will bless you” means that God enables the person to master their inclination even at this stage. As it is written, “YHWH blessed Abraham with everything” (Genesis 24:1), which the Sages interpret to mean that God enabled Abraham to master his inclination (Babylonian Talmud, Bava Batra 17a; Bereishit Rabbah 59:7). For, as the Sages teach, every day a person’s evil inclination grows stronger against them, and were it not for the Holy One, blessed be the Name, helping them, they would be unable to overcome it (Babylonian Talmud, Sukkah 52b).
And afterward returning - shov. This is “And I will bless you,” which we associate with “the God of Isaac.” From the perspective of Gevurah (strength, judgment, or restraint), a person must now walk independently and merit a favorable judgment, so that they receive the reward they have earned. This is secret of katnut (spiritual constriction). Nevertheless, “I will bless you” means that God enables the person to master their inclination even at this stage. As it is written, “YHWH blessed Abraham with everything” (Genesis 24:1), which the Sages interpret to mean that God enabled Abraham to master his inclination (Babylonian Talmud, Bava Batra 17a; Bereishit Rabbah 59:7). For, as the Sages teach, every day a person’s evil inclination grows stronger against them, and were it not for the Holy One, blessed be the Name, helping them, they would be unable to overcome it (Babylonian Talmud, Sukkah 52b).
“And I will make your name great” refers to the second stage of gadlut, which we associate with “the God of Jacob.” Jacob represents the harmonizing or mediating force between the other two patriarchs. The person remains in this state of expanded consciousness, after which there is no further return to katnut. Then the person becomes “a blessing” for all generations. Understand this carefully.
Gleanings:
The passage describes spiritual growth as a movement between receiving help from the Divine and learning to act independently. Divine assistance is not meant to create permanent dependence. It enables a person to develop the capacity to walk independently.
The passage describes spiritual growth as a movement between receiving help from the Divine and learning to act independently. Divine assistance is not meant to create permanent dependence. It enables a person to develop the capacity to walk independently.
The process through three patriarchs and three stages:
This is also why the author connects the passage to the Counting of the Omer: spiritual consciousness may arrive suddenly as a gift, but it must then be withdrawn and rebuilt gradually, one step at a time.
The key phrase, lekh lekha, thus acquires a distinctive meaning: “Now go on your own.” God’s initial intervention is intended to make possible a mature form of spiritual agency. The journey from Egypt to freedom becomes a recurring process within every person, culminating in a spiritual maturity that can itself become a blessing for future generations.
The Writer
Richard Wilbur
Richard Wilbur
In her room at the prow of the house
Where light breaks, and the windows are tossed with linden,
My daughter is writing a story.
I pause in the stairwell, hearing
I pause in the stairwell, hearing
From her shut door a commotion of typewriter-keys
Like a chain hauled over a gunwale.
Young as she is, the stuff
Young as she is, the stuff
Of her life is a great cargo, and some of it heavy:
I wish her a lucky passage.
But now it is she who pauses,
But now it is she who pauses,
As if to reject my thought and its easy figure.
A stillness greatens, in which
The whole house seems to be thinking,
The whole house seems to be thinking,
And then she is at it again with a bunched clamor
Of strokes, and again is silent.
I remember the dazed starling
I remember the dazed starling
Which was trapped in that very room, two years ago;
How we stole in, lifted a sash
And retreated, not to affright it;
And retreated, not to affright it;
And how for a helpless hour, through the crack of the door,
We watched the sleek, wild, dark
And iridescent creature
And iridescent creature
Batter against the brilliance, drop like a glove
To the hard floor, or the desk-top,
And wait then, humped and bloody,
And wait then, humped and bloody,
For the wits to try it again; and how our spirits
Rose when, suddenly sure,
It lifted off from a chair-back,
It lifted off from a chair-back,
Beating a smooth course for the right window
And clearing the sill of the world.
It is always a matter, my darling,
It is always a matter, my darling,
Of life or death, as I had forgotten. I wish
What I wished you before, but harder.
From New and Collected Poems, published by Harcourt Brace, 1988. Copyright © 1969 by Richard Wilbur. All rights reserved. Used with permission.
