This week's portion is called Lech Lecha (Go). It is customary to read the portion corresponding to the week during that same week; that is, the first part of the parashah is read on Sunday (as it is divided into Shabbat readings), the second part on Monday, and so on. This week is, so to speak, a joyful week, since every part of this portion contains a story involving Abraham.
Beyond the individual stories and their respective lessons, from a much broader perspective, it's interesting to consider: why does the Torah tell us about the lives of our patriarchs in such detail? It should focus more on the precepts themselves...
In particular, according to Maimonides in his commentary on the Mishnah, "We do not undergo Brit Milah (circumcision) because Abraham did it, but because God told Moses on Mount Sinai that we must undergo Brit Milah as Abraham did." In other words, each of the Torah's commandments is practiced (or studied, for those that cannot be practiced) because God so instructed when He gave the Torah, not because Abraham, Isaac, or Jacob performed them. That event, so to speak, superseded the previous commandments (for the Jewish people) and renewed the concept of a mitzvah, giving it the meaning of union with God (from the Aramaic word tzavta, meaning union). Given this, what is the purpose of the account of Abraham's Brit Milah? And furthermore, why is Abraham's circumcision mentioned in the Brit Milah ceremony? Maimonides himself says that the Torah commands us to circumcise ourselves "as Abraham did"!
To understand this, we must grasp the difference between the commandments before the Giving of the Torah and the commandments after the event at Mount Sinai. Before the Giving of the Torah, humanity's connection with God originated within itself, reaching as high as each individual could attain. Since humanity is a limited being, its connection with God was restricted and circumscribed by the form and capacity of each particular person, never reaching the very essence of the Infinite God. In turn, the virtue of humanity's commandments was that, by being spiritually prepared for each action through personal development that led them to fulfill those commandments, the Divine energy they generated with each action was "revealed" in their lives; that is, they felt the effect of each mitzvah they performed.
On the other hand, after the Giving of the Torah, God, so to speak, inserted Himself into the Torah and the Mitzvot, in such a way that with each commandment a person fulfills, they connect with the very essence of God, a level infinitely higher than the capacity of any human being, a level that, were it not for God Himself decreeing it, a person could never reach. However, without being spiritually refined, the effect of each of these commandments is not "revealed" and remains "hidden"; that is, the person observing them does not (always) feel the effects.
It is as if we were to say that before the Giving of the Torah, man connected with God "from the bottom up", while after the Giving of the Torah, man connects with God "from the top down", by Divine initiative.
With this, we will understand that the Torah recounts the lives of our patriarchs to teach us that, even though today, after the event at Mount Sinai, we connect with the essence of God but do not feel it because we are not spiritually prepared, we must, in any case, strive, as our patriarchs did, to refine ourselves and reach higher spiritual levels that allow us to be aware of and feel the presence of God that we generate with each Mitzvah.