High Class Presidents
I had a childhood ambition to be a synagogue president. In the event, I became a rabbi. I don't know whether I did better or worse. 
These days, synagogue presidents are much more in the Avraham mould.
What attracted me to lay leadership was not merely that in my synagogue the ways of old Anglo-Jewry ruled, and the president, like his counterparts in pre-War continental communities, wore a top hat and other finery. I was also impressed that the president was a person of evident importance and tended to be a communal grandee from one of the leading families, with an inherited sense of service. Jewish communities had their aristocracy - some actually held noble titles such as "The Honorable", "Sir" or "Lord" - and you could hardly be a president unless you had a touch of class.
In those days I did not realise that some or many presidents were not particularly religiously observant or knowledgeable. The criterion was whether a person would lend the post appropriate lustre and distinction.
If you have read thus far, then you will have every right to ask what this has to do with the portion of the Torah we read this week. There has to be a connection, or else I would not impose my personal memories on you. The answer is that in parashat Lech L'cha we meet the very first Jewish leader, Avraham Avinu. Though he had a fine background, he was not so much a descendant as an ancestor. He did not wear a top hat (such things had not been invented), but he carried an air of distinction. However, unlike the synagogue presidents of my childhood, he brought other people under the wings of the Divine Presence. His leadership career was dedicated to sharing his love of God with everyone he met.
These days, synagogue presidents are much more in the Avraham mould than they ever were when I was young. I can forgive the fact that I hardly see top hats any more.
Off to the Land
Avraham is told to leave his home and go to the land which God will show him. The relocation has two partners - God and Avraham himself; one gives the command, one carries it out. Actually, there is a third partner, the land itself.
This idea is used in a story about Rabbi Chayyim Volozhiner. Two litigants came to him with a dispute about a parcel of land. Each presented his case and rebutted the claims of his opponent. Suddenly, the rabbi bent down and put his ear to the ground. Everybody wondered what he was doing.
Rabbi Chayyim explained, "You are both arguing loudly that the land is yours, so I decided to hear the land's point of view."
In amazement the litigants asked, "Can a rabbi really have a conversation with the land? Can one really hear what the land has to say?"
Rabbi Chayyim answered them, "I'll tell you what the land said to me. Its words are, 'Neither party can really claim me. On the contrary; in a while I will claim both of them.'"
A good story. Its relevance to the Avraham episode? The land has a view about who will inhabit it. Only if the patriarch's descendants look after it properly will they enjoy dwelling there. Otherwise, they will end up in the land and not on it.
Courage of Convictions
The sidra begins with the great call to Avraham to leave behind his past and move into the future. He had to cross from one land to another, hence the name Avraham HaIvri, Avraham "the Hebrew" - literally, "the one who crossed over" (avar).
Moving to the other side, say the rabbis, is to be understood metaphorically, not merely literally. From now onwards, ignorance and idolatry are on one side and Avraham and his descendants are on the other. When others follow many gods, Avraham is to follow the One God. When others subjugate their minds to the prevailing philosophies, Avraham is to think for himself and be a pioneer of ideas and ideals. When others deny rights and dignity to sub-classes of society, Avraham is to take a stand for the uniqueness and preciousness of every human being. Life for Avraham will sometimes be lonely and unpopular, but that's what it is to be an ivri.
Why were Jews in the vanguard of all the great movements for social justice?
The Hebrew heritage has always found its glory in Avraham-like moral courage. The path has not been without suffering and persecution. But civilisation has been the beneficiary. Why were Jews in the vanguard of all the great movements for social justice? Because the descendants of Avraham could not sit back and refuse to stir themselves. Why were Jews the pioneers of so many movements in science, philosophy and human culture? Because they had to be true to Avraham and use their minds, hearts and souls.
Did they get a vote of thanks? Sometimes long afterwards, in retrospect, but most of the time they suffered ridicule and were targeted for oppression and destruction. Did they care? Of course they did. But they had no choice to be anything other than themselves. The quiet life was never for them. They were a thorn in the flesh of many regimes. But unless they did what they had to do, they would never have been able to live with their consciences.