Weekly Story: A Jews Desire

by Rabbi Sholom DovBer Avtzon

This upcoming Thursday is Chof-Cheshvan the 145^th 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.