Building on the opportunities G-d has given us

In Avraham’s relationship with the Almighty, their connection is described in different ways in the Torah. In the beginning of Lekh Lekha, He is “Hashem who appeared to him” (12:7). In the Covenant Between the Pieces (15:7) G-d describes Himself as the One Who “brought you out (hotzateekha) of Ur Kasdim.”

Some of the commentaries note that the language of “who brought you out” is reminiscent of Shmot 20:2 when G-d describes taking the Israelites out of Egyptian bondage (hotzateekha) — both reference G-d’s saving the subject of the statement from a dangerous situation.

At the Covenant of Circumcision, G-d referred to Himself using other names “Kel Shakkai” (17:1). After making his treaty with Avimelekh, Avraham refers to G-d as “the G-d of the world” (Kel olam).

In our parsha, Avraham enjoins his servant first “with Hashem the G-d of the heavens and the G-d of earth” (24:3), and in response to the servant’s concerns that the maiden might not join him, Avraham says, “Hashem the G-d of the heavens, Who took me out (l’ka’chani) of my father’s household and from the land of my birthplace, and Who spoke to me, and Who swore to me that ‘I will give this land to your descendants’,” is the One who will guarantee your success in this mission.

It is amazing to see how Avraham views his relationship with G-d versus how G-d views the same relationship. Avraham has many superlatives for G-d, while G-d sees Himself as a savior and as having different names — one which means “Who has enough” as long as Avraham follows His ways (Shakkai, which is spelled with a dalet instead of the k’s used here).

What I find fascinating is the difference between G-d’s “hotzateekha” (I brought you out/saved you) and Avraham’s “L’ka’chani” (who took me out of my father’s house). Are they really saying the same thing?