Weekly Story: A Jews Desire
by Rabbi Sholom DovBer Avtzon
This upcoming Thursday is Chof-Cheshvan the 145th birthday of the Rebbe Rashab. Therefore, it is appropriate, at least on that day, to recite his new kapital in Tehillim, chapter 146. I am posting a point that the Rebbe often says on parshas Va’Yeira, the Shabbos that comes before the Yom Holedes of the Rebbe Rashab, and bringing it out in a practical application through a thought I heard last Shabbos from Rabbi Nissim Mangel, l’arichas Yomim V’shonim Tovim.
As always, your comments and feedback are welcomed and appreciated.
When the Rebbe Rashab was four or five years old, one day when he returned from Cheder, he entered his grandfather, the Tzemach Tzedek’s room and was crying. The Tzemach Tzedek gently inquired, what happened today, that caused you to be so upset that you are crying?
Young Sholom DovBer replied, I learned in cheder today, that Hashem revealed Himself to Avrohom Avinu; why doesn’t he reveal Himself to me?
The Tzemach Tzedek replied, “When a Jew a tzaddik is ninety-nine years old and then he circumcises himself, he is worthy that Hashem should reveal Himself, to him.
In various sichos the Rebbe brought out different lessons that each one of us can learn from this story, stressing, that being that his father-in-law the Rebbe publicized it, it is applicable to each and every individual that hears it.
While no one denies this point, some may ask themselves, [knowing who I am, and how I conduct myself,] am I truly able to attain this level? Yet, being that the Rebbe stated emphatically that it is in each person’s reach, that means, I also can. But how do I in my present situation accomplish that?
As in everything in life, we begin in steps or stages, until we reac and accomplish our goal. So I am mentioning a thought that Rabbi Mangel mentioned last Shabbos, parshas Lech Lecho.
In this week’s Parsha, we have an interesting statement by Avrohom Avinu. After Hashem promises him that I will multiply your children like the sand on the sea, Avrohom says to Hashem, behold, to me you have not given a child.
The obvious question is, Avrohom about whom the Torah states that he believes in Hashem, did he not believe in this wonderful promise that Hashem gave him? Being that epitomized the concept of belief in Hashem, it is obvious to realize that Avrohom’s response was of a different nature.
When Hashem said I am going to bless you, that your children will be like the sand of the sea, Avrohom responded, [Hashem] to me, that is not the blessing I desire in my children! He was saying, when one gives another a blessing, it is to give the recipient something that they desire and will be proud and happy to recieve.
However, if the blessing is that my descendants will be compared [meaning that they will be connected and interested in the “sand” which represents] Earthly concerns and matters, such as, how beautiful is their house and worldly possessions and that is their entire focus, that is not my desire in life, and subsequently that is not the blessing I desire. My desire is that my descendants should want to be connected to You God almighty.
Hearing this, put a smile on Hashem’s face, He then changed the words of His blessing and said, I promise you that your children will be like the stars of the heaven. Stars represent heavenly concerns and aspirations. So, Hashem informed Avrohom, I accepted your request and that will be their aspirations, for Heavenly and G-dly things and not for material and worldly things.
A Taste of Chassidus.
Va’Yitah Avrohom Eshel 5748
The possuk states that Avrohom planted an “Eishel” and he called out in Hashem’s name. Rashi notes that our sages ask, what is the connection between planting a tree and calling out in our Hashem’s name?
They explain that “Eishel” is not merely a tree, rather he made a hotel for all the travelers so they can have a place to eat, drink and sleep. After enjoying their hearty meal they came over to Avrohom to thank him for the wonderful meal and the lodging. Avrohom replied, “You wish to thank your benefactor, but I am not your benefactor. Seeing their puzzled expression he said, “Everything that you enjoyed is from the Creator of the Heaven and Earth, therefore, you should thank Him.”
The sages then state, the latter part of the possuk doesn’t mean, that it was Avrohom who called out in Hashem’s name, but rather he inspired and convinced his guests that they should call out in Hashem’s name.
But now we have to understand another point. Being that Avrohom inspired them to thank the Creator, we know that Hashem has numerous names. Two of the most common names are Hashem and Elokim. While the source of creation comes from the name Hashem, the actual creation came from or through the name Elokim. Therefore, Avrohom brought them closer to the level of G-dliness that is represented through the name of Elokim, not to the level that the name Hashem represents (alludes to)! So why does the possuk say he inspired them to call out in the name ofHashem? It should just say that Avrohom inspired them to recognize and acknowledge the level of G-dliness ibrought out in the name of Elokim, and not the name of Hashem!
After the possuk states that Avrohom inspired to thank Hashem, it continues and says El Olam, which means G-d World, instead of the words El Hu’Olam, which would mean G-d of the world.
The difference between these two expressions is worlds apart. When you say God World, you are expressing and acknowledging that G-d and the world are one and the same. In other words the world would not exist without Hashem being part of it .
However, G-d of the world means that there is a world, which perhaps could exist even on its own accord, though Hashem is a master over it, but you are implying that they are two separate entities.
[Chassidus explains in great detail, that while the world was really created by the name of Hashem, however, Hashem desired that it shouldn’t be apparent that He is the creator [as then there wouldn’t be free choice as everyone would feel His presence and would obviously conduct themselves according to his wishes. Therefore, He created it through the name Elokim, which acted as a cover (as the sun is covered by a shield, which reduces the intensity and power of its rays, and people are capable of conducting their normal activities), to diminish and conceal the true source from the view of the receiver. And that is the reason why the Torah begins with the words Burah Elokim – that the world was created through the name of Elokim, and humans can think that the world is completely detached from anything else.]
So the possuk informs us that Avrohom brought them to call out in the name of Hashem, meaning he succeeded to elevate them until they understood that the world is dependent upon Hashem and it is not only connected to the name Elokim (which has the numerical equvilance to Teva (the Hebrew word for nature..
However, he only brought them closer to the name of Hashem that became diminished and was enclothed in the name of Elokim. Our objective in Golus is to reveal the higher level of Hashem, before it became diminished, as the possuk says, in the days of Moshiach even the physical flesh of a human would see that its existence is only from Hashem. May we merit that it be so, speedily in our days.
Rabbi Avtzon is a veteran mechanech and is the author on numerous books on the Rebbeim and their chassidim. He is available to farbreng in your community and can be contacted at avtzonbooks@gmail.com.
CH’er
Respectfully. It’s 144 years starting kapitel 145 this year.
1860-2024 /5661-5785
Besuros Tovos Moshiach Now
Sholom Avtzon
You are correct. I mistakenly counted from the Frierdiker Rebbe’s birth year.
The Rebbe Rashab was born in 5621, so it is 164 years since his birth, and subsequently the new kapital is chapter 15
Mushkie
We are all wondering why the young Sholom DovBer was upset about that Hashem revealed Himself to Avrohom Avinu and not to him – why wasn’t he equally upset that Hashem spoke to Avrom and told him Lech Lecha (and likewise, that Hashem spoke to Noach and Adom)?! Someone suggested that maybe the young Sholom Dovder did experience Hashem speaking to him. Therefore he was yearning also the revelation.
Sholom Avtzon
I heard from.Rabbi Mangel today, that the possuk doesn’t say and Hashem appeared or revealed Himself to Avrohom, rather He revealed Himself to Him.
So the Rashab thought that the possuk is indicating that it wasn’t something exclusive for Avrohom but it can be to any Jew that sincerely desires it.
Mushkie
Thanks. Interesting diyuk but difficult to digest because even though Avrohom’s name wasn’t explicitly mentioned, obviously it refers to him. More so, if Rashab though that Hashem reveals himself to everyone, why had the torah not mentioned such a thing earlier, that Hashem revealed himself to Avrom earlier, Noach, Chanoch, Adom…we only find it here, by Avrohom? Confused!!
Mushkie
The Rebbitzen in our group (she is non-chabad and teaches Chumash in BY High School) asked: The RASHBAM says that Vayeira means the appearance of the MALOCHIM, and the pesukim later explain the context. The story clearly negates entirely the pshat of the Rashbam! She also said that the diyuk of R’ Mangel is found in the RAMBAN, with an explanation why it doesn’t say “Vayerah Hashem el Avrohom”…
Mushkie
It was suggested that just as Hashem spoke to Avrom and told himLech Lecha, and spoke to Noach to build a Teiva, He also speaks to each one of us through the Torah. Therefore, SholomBer was not envious of them that Hashem spoke to them – He speaks to each of us telling us His desires of us to do mitzvos. But we lack the revelation…
Mushkie
Sand vs stars: Someone pointed out that sand, even though each grain is seemingly insignificant, when all the grains of sand are united, they can hold back the powerful sea. Stars are large, but each shines individually, each star is distant from the other. Another pointed out: Sand is stepped on by everyone, while the stars are untouchable.
Rabbi Shalom Avtzon
Obviously there are tremendous brochos in comparing us to the dust of the earth, and the sand of the sea, just as there is in being compared to the stars.
And as you mentioned in each one there can and are qualities that are not in the others.
I did not mean to convey that there was no positive aspect in Hashem’s first brocha, as then it is not a brocha.
Rather Avrohom was saying that in this certain aspect he is asking that the comparison doesn’t apply. Hashem agreed to that respect and blessed him with being compared to stars. But that also does not only relate to the one point I mentioned, but to many other aspects as well.
This is similar to what Chassidus explains that while the first Beis Hamikdash had qualities that weren’t in the second beis Hamikdash, (such as the fact that it was missing 5 aspects). Nevertheless, the second Beis Hamikdash had some qualities that weren’t in the first (was bigger and lasted longer). While the third Beis Hamikdash will have the qualities of each one together, besides its own qualities.
Mushkie
Thank you. The group raised a question: We are always taught of the great advantage of being davka involved in gashmiyus to make a dira b’tachtonim, while being “up in the sky” is not the purpose of creation, as the yidden mistakenly slept before mattan Torah. Therefore, davka to be like sand, involved in earthly matters is greater than being stars (as explained in maamor Mayim Rabin)? Confused!!
Rabbi Sholom Avtzon
I am replying, thinking that perhaps more people have these questions, but for whatever reason are uncomfortable asking them.
Obviously Chassidus explains that the Neshoma cannot accomplish in the heavens, close to what it accomplishes in this physical world. [See yesterday’s Hayom yom]
The sin of the ten meraglim (spies) was that they saw that the Jewish people would serve idols if they went into Eretz Yisroel, so why should they take that chance. In a sicha the Rebbe explains that is why Yitzchok loved Esauv as he saw the potential of him who the Torah describes as a man if the field, to elevate the fields to holiness, something that Yaakov who was a man who studied in the tents couldn’t accomplish at that time.
So yes, the whole creation was in order to remove the concealment and reveal that there is nothing besides G-dliness.
But, as the famous story goes, I saw feet in kaloshin (rubbers), but this is the first time I see a head in kaloshin.
So Avrohom was asking and pleading that his children, meaning you and me and every single Jew, we should understand what is our purpose in the world.
Yes the Rebbe was an advocate that bnei yisroel should be financially successful and bountiful. But we should utilize it for enhancing our service to Hashem and not that we become consumed with our material success.
After all the entire Basi Lgani is on this concept.
I explain this concept in length in my book on my ancestor Reb Binyomin Kletzker.
Concerning your point that to him means Avrohom, that is obviously so. However, the fact that the possuk doesn’t specifically say Avrohom, that lends support to say that at the same time the Torah was alluding to additional thoughts, such as the one Rabbi Mangel mentioned.
Mushkie
Thank you for clearing up our confusion. I hope you don’t mind when we ask such basic questions that we are uncomfortable asking others. My past experiences were that when I asked such questions the person often didn’t know an answer and instead of saying they would ask someone wiser, they try to tell me that the question itself is foolish. I believe there are no foolish question, but answers….
Mushkie
Rabbi, thank you again!!! You are kind and have the patience to share your wisdom with all of us!!
Mushkie
There are several times in Torah when the posuk says Hashem appeared -they “saw” Hashem, even though they didn’t do a bris at 99 years, A few examples:
1. Shmos 6:3: And I appeared to Avrohom, Yizchok and Yaakov.
2. Shmos 24:10: And they saw Elokeu Yisroel.
3. Vayikra 9:23: And there appeared kvod Hashem to all of Israel
4. Tehilim 17: V’ani b’tzedek echzeh ponecha, esbah b’hakitz tmu’no’secha.
Mushkie
Therefore, the explanation that the Tzemach Tzedek gave (“When a Jew a tzaddik is ninety-nine years old and then he circumcises himself, he is worthy that Hashem should reveal Himself, to him”) is not the only way to have Hashem reveal Himself to a person.
Sholom Avtzon
One of the basic teachings of Chassidus is that the Torah is eternal and is applicable to everyone. Therefore, only those aspects that we can learn from were written.
So the Tzemach Tzedeks reply is also a guidance to us, if we conduct ourselves by emulating Avrohom’s conduct, we too can merit it.
Just to mention the Rebbe Rashab said, when I learn Likkutei Torah I feel I am.with Atmuso yisburech