Why does the Torah write that "HaSh-m ascended from upon Avraham," rather than simply that "He departed from Avraham"?
Rashi #1: This is a more respectful way of speaking about HaSh-m. 1
Rashi #2 (based on Bereishis Rabah 47:6): This teaches that the righteous are the "chariot" (Merkavah) of HaSh-m. 2
Seforno: Aside from the precise wording, he explains that, as opposed to the Pasuk in Bereishis 4:15, which states that "Kayin left the presence of HaSh-m," here it was HaSh-m Who ascended from Avraham. This demonstrates HaSh-m's love for Avraham.
Gur Aryeh: In what way does the Torah alter its wording? The Shechinah was next to Avraham, and the Torah changes this and writes "upon" Avraham, meaning above.
Like a horse carries its rider from one place to another, the righteous "carry" HaSh-m (they spread His Holy Name) from place to place and from one person to another. They bring down the Shechinah and cause it to rest upon the world. But refer to 17:22:1.1.
QUESTIONS ON RASHI
Rashi writes: "We learn that the righteous are the 'Chariot' (Merkavah) of HaSh-m." Ramban asks - the Midrash (Bereishis Rabah 47:6) says only that specifically the Avos are the Merkavah?
Gur Aryeh #1: Rashi understands that the three Avos represent a complete Merkavah, 1 whereas other individual Tzadikim are merely parts of a Merkavah, but not a whole one.
Gur Aryeh #2: Gur Aryeh himself prefers the text of the Midrash; only the Avos can be called a "Merkavah." This refers not only to the three Avos as a group, but each one of the Avos strove to excel at a particular Midah 2 (trait) of HaSh-m, and was a "whole" prototype for all those righteous people who would follow. 3
Refer to 17:22:1:2*.
Ramban connects this to the Pasuk in Michah 7:20, which refers to "Emes l'Yaakov" and "Chesed l'Avraham." Chesed was the trait of Avraham, Pachad / Gevurah (fear) of Yitzchak, and Emes / Tif'eres (truth) of Yaakov, though Ramban intimates that this is a Kabalistic explanation that is beyond the ordinary person's comprehension.
Michtav me'Eliyahu (Vol. 2, Lech Lecha, p. 160): The Avos cleaved to HaSh-m with their entire hearts, even when they seemed to be tending to their mundane affairs. In turn, HaSh-m called His name upon them, and they were the Merkavah to the Shechinah. Avraham "carried" the trait of Chesed - bestowing upon others. Yitzchak "carried" Gevurah - self-introspection, and self-negation stemming from fear of Heaven. Yaakov "carried" Emes - not veering either to excessive Chesed or to excessive Gevurah. Each of the three Avos used his trait to achieve perfection in all traits. (EK)
