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Avraham was born in the year 1948 from Creation during the reign of Nimrod, who ruled over almost all of civilization. (Pirkei D'Rabbi Eliezer 11) Avraham's father Terach was one of Nimrod's nobelmen. Avraham grew up in a society where everyone, including Avraham himself worshiped idols. (Maimonidies, Mishneh Torah, Laws of Idolatry 1:3)

As a mere child of three (Nedarim 32a), Avraham began to think incessantly about the nature of the world, its origins and what power was behind it all (Mishneh Torah, ibid). Avraham continued his search throughout his early years, gradually distancing himself from the idolatrous practices of his generation, as he began to formulate a pure monotheism (Mishneh Torah, ibid., regarding the different stages of his philosophical development).

At age 25 (Tana D'vei Eliyahu Rabbah 18; Yalkut Shimoni 78) he married his niece (Sanhedrin 69b) Yiskah also known as Sarai, and later named Sarah. This happened around the time that Nimrod began building the Tower of Bavel. Avraham, who, according to some, participated in building the tower in its initial stages (Rabbi Avraham Ibn Ezra to Bereishit 11:1) but turned vehemently against the project. He took it upon himself to repeatedly rebuke those involved (Pirkei D'Rabbi Eliezer ibid).

When Avraham was 48 years old, in the year 1996, G-d gazed upon the great tower that was still under construction. Turning to the seventy angels that surround His Throne (meant metaphorically), He said, "They are one people, and they all have one language...Let us go down, and there confound their language, that they will become seventy nations with seventy languages" (Bereishit 11:6-7; Midrash)

The Midrash then tells how G-d and the seventy angels cast lots to see which angel would be charged with which language and nation. When G-d's lot was Avraham, He proclaimed, "Portions have fallen to Me in pleasant places; seen the lot pleases Me" (Tehillim 16:6)

This is the earliest instance of Avraham's life in which he is described as being "chosen" by G-d.

Later, Avraham returns to his father's house, he destroys his father's idols, and is arrested for heresy. According to Seder Hadorot, Avraham was 50 years old at this time. Holding steadfast to his faith even in the face of death, he is thrown into a fiery furnace, but G-d performs a miracle and he survives.

Everything up to this point is recorded in Talmudic and Midrashic sources. Now we finally meet Avraham in the Torah, when G-d commands him to...

Bereishit 12:1

וַיֹּאמֶר הי אֶל-אַבְרָם לֶךְ-לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל-הָאָרֶץ אֲשֶׁר אַרְאֶךָּ

Vayomer HASHEM el-Avram lech lecha me'artzecha umimoladetecha umibeit avicha el-ha'aretz asher ar'eka

HASHEM said to Avram, "Go away from your land, from your birthplace, and from your father's house, to the land that I will show you."

When Avraham was told to "go away from your land," he became distinguished by that mission from all others of his time. Avraham devoted his who life to spreading the truth to a completely pagan world about the One True G-d (Nedarim 32a).

"He who walks with scholars will become wise; he who keeps company with fools will come to grief" (Mishlei 13:20)

Basically, this verse in Mishlei describes the damage which results from keeping company with fools and the advantage which accrues to a person from the company of scholars.  It is  fact that while someone who mingles with the scholars will benefit by such an association, the scholar will not suffer by it at all. this is the reason the Torah has been compared by David to  a light (candle), seeing that an unlimited number of people can get light from this candle without light of the candle becoming dimmed. This is the meaning of Tehillim 119:108 "Your word is a lamp at my feet, a light for my path."

Chazal, in Yalkut Shimoni comment on this verse in Mishlei that the matter may be compared to someone who enters a perfumery store. His clothing will absorb some of the fragrances in that store although he did not make a purchase of any of the products that are for sale there. In other words, the owner of that store provided a service for the browser without making a sale. Similarly, the mere fact that one is in the presence of scholars results in something rubbing off on those who make a point of being in such company. Shlomo describes that the opposite is true when one frequents the haunts of fools. Not only is their presence not beneficial, but it is even harmful to those who are not of their ilk.

Avraham faced the dilemma of keeping away from wicked people, people who were the cause of truly free choice of worship having become impossible. Once you have become a true heretic (Maimonides Hilchot Teshuvah) you are not given a chance to repent. This is why G-d tole him to move away from such people so that he would not become infected by them. G-d sent him away fraom his land, his birthplace to a land which He was going to show him once he had set out to leave his home. 

G-d said to Avraham, "remove yourself from them and do not become dirtied by them." This is the meaning of the words לך לך (lech lecha), i.e. "it is time that you...by yourself." The repetition of the letters לך לך allude to the word לכלך (lichluch), dirt. G-d did not want him to become dirtied by his surroundings.

The commandment of which the Torah speaks here at the beginning of Chapter 12 was issued while Avraham was in Charan as this was his country and his birthplace. Concerning that place Avraham said later, when he instructed Eliezer to get a wife for Yitzchak, "but go only to my country and to my birthplace!" (23:2). It was certainly a great trial for him to leave his country and the place he had been born and raised in, the place where he had dwelled with his whole family, and to go to an entirely unknown country. This was the first of ten trials Avraham had to undergo and he successfully coped with all of them.

12:2

וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל

Ve'e'escha legoy gadol

I will make you into a great nation.

Chazal (Bereishit Rabbah 39:15) explain that being a traveler, a nomad, brings in its wake three negative phenomena. It results:

1) in a decrease of one's fertility

2) a decrease of one's financial resources

3) and in a decrease of one's standing among one's peers.

G-d promised Avraham that he would not suffer from these negative phenomena. By saying, "I will make you into a great nation," G-d told Avraham that his ability to procreate would not only not suffer but would be enhanced. By adding, "I will bless you," G-d hinted that Avraham would prosper financially. But further adding, "I will make your name great," He countered Avraham's concern that his standing among his peers would decline due to his becoming a nomad.

The deeper meaning of the words "legoi gadol," "to a great nation," is a reference to the Jewish nation which is described in Devarim 4:8 as, "and who else is a great nation which has righteous decrees and ordinances?" The words, "I will make you into a great nation," are alluded to when we refer to G-d as the G-d of Avraham," the words "I will bless you," are alluded to when we refer to G-d as "the G-d of Yitzchak;" the words "and I will make your name great," are alluded to when we speak of G-d as "the G-d of Yaakov." 

★ The words והיה ברכה (veheyeh berachah) "and be a blessing," prompted Chazal when they formulated the first benediction in the principal Amidah prayer to conclude with reference to Avraham only when we say מגן אברהם (magen Avraham), "the shield of Avraham" at the conclusion of that benediction.

The deeper meaning of these words והיה ברכה (vheyeh berachah) "and be a blessing," is that G-d had said, "up until now when I created My universe and it needed My blessing in order to endure I blessed Adam and Chavah as we read (1:28), 'G-d blessed them.'" This was repeated when Noach and his family required G-d's blessing after the deluge in order to rebuild mankind. At that point (9:1) the Torah wrote, "G-d blessed Noach and his sons, etc." From here on is the power to bless was entrusted to Avraham who could use it to bless whomever he saw fit to qualify for a blessing.

12:3

וַאֲבָרְכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר

Va'avarechah mevarachecha umekalelecha a'or 

I will bless those who bless you, and he who curses you, I will curse.

This implies that the people of Ur Kasdim were cursing Avraham and that had prompted G-d to tell him to move to a land He would show him. There he would become a source of blessing instead of the recipient of curses. G-d would henceforth curse those who cursed Avraham, be they individuals or groups of people. This is Nachmanides' interpretation of the verse. He adds that the Torah did not want to elaborate on the causes why Avraham was so disliked, just as it had not spent many words on describing the religious arguments which went on during the time of Enosh.

G-d added, "and I will bless those who bless you, and he who curses you, I will curse" to underline that only G-d Himself is the source of BOTH blessings and curses. The only power in the universe which is able to influence events in our lives in either direction is the Creator Himself who has created the other forces to act as His agents. This is what the prophet meant when he said, "not like this is the portion of Yaakov; for it is He who formed all things" (Yirmeyahu 10:16). He meant that both good and evil emanate only from Him. This is also why Yeshayahu said, "I HASHEM do all these things" (45:7).

An homiletical approach (Tanchuma Lech Lecha) sees in the words, "and I will bless those who bless you," a reference to the Kohanim who extend G-d's blessing to the Benei Yisrael seeing that after the Torah commanded the Kohanim to bless the Benei Yisrael, the Torah concludes with the words, "let them place My Name upon the Benei Yisrael, and I shall bless them" (BaMidbar 6:27). This is equivalent to G-d saying, "I will bless this tribe." G-d said, "in this world the Tribe of Levi will bless you, whereas in the World to Come I will bless you directly." This is also more directly alluded to in Yirmeyahu 31:23, "HASHEM bless you, abode of righteousness O holy mountain."

Midrashic interpretation (Bereishit Rabbah 39:19) of these words, "the dew and the rain will be due to your merit." The words וְנִבְרְכוּ בְךָ (venivrechu vecha), "THROUGH YOU WILL BE BLESSED all the families of the earth," were first fulfilled when Yaakov blessed Pharaoh and the famine ended. They were fulfilled when Yosef revealed the meaning of his dream to Pharaoh, enabling him to take measures to insulate his people against the devastating effect of seven years of famine. Similarly, Dani'el interpreted Nevuchadnetzar's dream with beneficial effects for him whenever the Gentile nations experience troubles they will turn to the Jews for advice and blessings and we will reveal to them what to do.

A Kabbalistic approach sees in the words וְנִבְרְכוּ בְךָ (venivrechu vecha) a message that the blessing will filter down from above, seeing that Avraham represents the highest emanation, so that he will be the first one to receive it from G-d, and he will channel it through the lower emanations. All blessings the Gentile nations receive will come to them only via Avraham. This is also why David said (Tehillim 117:1-2) "praise Him, all you peoples,... for great is His steadfast love for us and His faithfulness endures forever." The structure of these two verses indicates that Jews and their relationship to G-d are the only reason that G-d suffers the existence of the other nations at all. (Bamidbar Rabbah 1)

May HASHEM continue to enlighten us with the Light of His Torah.