What Abraham Taught When He “Called in the name of G-d” Abraham was the first to discover G-d and teach the world about monotheism. Yet introducing G-d into the world raises other questions: What is the relationship between the infinite G-d and the creations? Is G-d cognizant of, and present within the creation? How could we connect to G-d while living in a reality where He seems absent? The two portions in the Torah that describe the dramatic events of Abraham's life are divided in what seems to be an unnatural place. The division of the portions occurs immediately after Abraham's circumcision, and the second Portion begins as a direct continuation of that story, "and G-d appeared to him". The circumcision was a turning point in Abraham's life, when he achieved a far more profound connection with G-d, and reached far greater heights. This is alluded to in the phrase describing Abraham’s life’s mission, his "calling in the name of G-d". In "Lech Lecha", the first Portion dedicated to Abraham's story, the Torah tells how Abraham traveled to Canaan, and "called there in the name of the Lord": And he went on his journeys, from the south and until Beth el, until the place where his tent had been previously, between Beth el and between Ai. To the place of the altar that he had made at first, and Abram called there in the name of the Lord. (Genesis 13-14) In "Vayere", the second Portion about Abraham, describing the post circumcision events, the Torah similarly tells us again that Abraham "called there in the name of the Lord, the G-d of the world." And he planted an Eishel in Beer-Sheba, and he called there in the name of the Lord, the G-d of the world. (Genesis 21:33) While these descriptions seem similar, there is a subtle but significant difference between them. In our Portion, the Torah adds "the G-d of the world". Translated literally, the original Hebrew says not "G-d of the world", but rather "G-d world". In this Portion, after the circumcision, Abraham reached a deeper awareness. Not that G-d and the world are two distinct entities, the world possessing its own identity and existence that is directed by G-d, its creator; but rather "G-d world", the world is not a distinct identity, it is an expression of the Divine creative power. The Hebrew word for world, "Olam", is derived from the word "He'elem", concealment. The created world conceals the Divine energy that continuously brings it into existence. The opening statement of the Portion is "and G-d appeared to Abraham", for the circumcision represents the beginning of a new era in Abraham's life and in the history of the spiritual development of the world, the removal of the concealment. The world no longer conceals its creator. Wherever Abraham looks, he now sees, not a distinct creation, but rather a vivid expression of the Divine creative power.
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