Zechusamזכותם
Lehavas David · Parshas Lech Lecha · Maamar י

Going Only Because Hashem Spoke: Making Earth Heaven

From the Torah ofRav Dovid Matisyohu Rabinowitzהרב דוד מתתיהו בן יחיאל יהושע רבינוביץProfile ›
Bereishis 12:4
וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּבֶּר אֵלָיו יְהֹוָה וַיֵּלֶךְ אִתּוֹ לוֹט וְאַבְרָם בֶּן־חָמֵשׁ שָׁנִים וְשִׁבְעִים שָׁנָה בְּצֵאתוֹ מֵחָרָן
So Avram went, as Hashem had spoken to him, and Lot went with him; and Avram was seventy-five years old when he left Charan.
1“So Avram went, as Hashem had spoken to him.”1 My holy father and teacher, zt"l, raised a question here, the same question the commentators, the Alshich and the Ohr HaChaim, ask. The words “as Hashem had spoken to him” seem unnecessary, for the Torah has already said, “And Hashem said to Avram, ‘Go for yourself.’”2 It would have been enough to say “So Avram went,” and we would already know that Hashem had commanded him to go. We must also look closely at the wording “as Hashem had spoken,” ka'asher dibber. As is well known, dibbur, speech, is a harsh way of speaking.3 But this journey was for Avraham's own good, as Chazal said: “‘Go for yourself’: for your benefit and for your good.”4 So why does the verse use a harsh expression here?
וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּיבֶּר אֵלָיו ה׳ (יב, ד)*. כ״ק אאמו״ר זצללה״ה עָמַד בָּזֶה (והיא קושיית המפרשים, אלשיך, אור החיים) דְּלִכְאוֹרָה אוֹמְרוֹ ׳כַּאֲשֶׁר דִּיבֶּר אֵלָיו ה׳׳ הוּא לְמוֹתָר, שֶׁהֲרֵי קוֹדֶם לָכֵן כְּבָר נֶאֱמַר ״וַיֹּאמֶר ה׳ אֶל אַבְרָהָם לֶךְ לְךָ״, וְדַי הָיָה לוֹמַר ״וַיֵּלֶךְ אַבְרָם״ וְתוּ לָא, וּכְבָר יָדַעְנוּ שֶׁה׳ יִתְבָּרֵךְ צִוָּה אוֹתוֹ לָלֶכֶת. עוֹד יֵשׁ לְדַקְדֵּק, לָמָּה נִכְתַּב כָּאן הַלָּשׁוֹן ׳כַּאֲשֶׁר דִּיבֶּר׳, הֲלֹא נוֹדַע שֶׁ׳דִּיבּוּר׳ הוּא לָשׁוֹן קָשָׁה (מכות יא, א), וְכֵיוָן שֶׁכָּאן הַהֲלִיכָה הִיא לְטוֹבָתוֹ, כְּאָמְרָם ז״ל ׳לֶךְ לְךָ לַהֲנָאָתְךָ וּלְטוֹבָתְךָ׳, מַדּוּעַ נֶאֱמַר כָּאן לָשׁוֹן קָשָׁה.
  1. The sefer's note: Said on the 7th of Cheshvan, the yahrzeit of the holy Rebbe of Shidlovtza and the holy Rebbe of Shedlitz, zt"l. The Rebbe of Shidlovtza was the Rebbe's ancestor; the Rebbe of Shedlitz, R' Yerachmiel Tzvi, was his grandfather. Both appear later in this maamar. Bereishis 12:4. ↩
  2. Bereishis 12:1. ↩
  3. Makkos 11a. ↩
  4. Rashi on Bereishis 12:1. ↩
In shortWhy add “as Hashem had spoken to him,” the Rebbe's father asked, and why the harsh word dibber for a journey meant for Avraham's good?
2Let us first cite a teaching of my holy ancestor, the Rebbe of Shidlovtza, zt"l, on the verse “The heavens are the heavens of Hashem, but the earth He gave to the children of man.”5 Just as it is certain and clear that “the heavens are the heavens of Hashem,” he said, so too “the earth He gave to the children of man”: He gave mankind the task of making even the earth into heaven. That is the gist of his words. But what do his holy words mean?
וְנַקְדִּים, דְּהִנֵּה כ״ק זְקֵנִי הרה״ק משידלובצא זצללה״ה פֵּירֵשׁ הַכָּתוּב ״הַשָּׁמַיִם שָׁמַיִם לַה׳ וְהָאָרֶץ נָתַן לִבְנֵי אָדָם״ (תהלים קטו, טז), דְּכַוָּונַת הַכָּתוּב הִיא, שֶׁכְּשֵׁם שֶׁעִנְיָן זֶה שֶׁ׳הַשָּׁמַיִם שָׁמַיִם לַה׳׳ הוּא וַדַּאי וּבָרוּר, כָּךְ גַּם ׳וְהָאָרֶץ נָתַן לִבְנֵי אָדָם׳ הַיְינוּ שֶׁנָּתַן לִבְנֵי אָדָם הָעֲבוֹדָה לַעֲשׂוֹת גַּם מֵהָאָרֶץ בְּחִינַת שָׁמַיִם, עכת״ד, וּצְרִיכִים לְהָבִין כַּוָּונַת דְּבָרָיו הַקְּדוֹשִׁים.
  1. Tehillim 115:16. ↩
In shortThe Rebbe of Shidlovtza taught that mankind is charged to make even the earth into heaven; but what does this mean?
3We may explain this through a great principle in avodas Hashem, the service of Hashem. When a Jew is privileged to learn Torah and do mitzvos, he must learn and do them only because Hashem commanded it, and for no other reason or purpose. As Dovid HaMelech said, “Teach me good reasoning and knowledge, for I have believed in Your commandments.”6 Dovid's meaning is this: when I study the mitzvos, I may look into their reasons and logic; that is “good reasoning and knowledge.” But when I come to actually do them, “I have believed in Your commandments”: I do them with simple faith alone, only because they are “Your commandments,” because this is what You said and commanded us to do.
וְאֶפְשָׁר לוֹמַר בָּזֶה, כִּי זֶה כְּלָל גָּדוֹל בַּעֲבוֹדַת ה׳, אֲשֶׁר בְּעֵת שֶׁאִישׁ יִשְׂרָאֵל זוֹכֶה לַעֲסוֹק בַּתּוֹרָה וּבְמִצְוֹות, צָרִיךְ לְכַוֵּון לִלְמוֹד אוֹ לַעֲשׂוֹת הַמִּצְוָה, אַךְ וְרַק לְמַעַן אֲשֶׁר צִיוּוּי ה׳ כָּךְ הוּא, וְלֹא מֵחֲמַת עִנְיָינִים וְכַוָּונוֹת אֲחֵרוֹת. וּכְמַאֲמַר דָּוִד הַמֶּלֶךְ ע״ה (תהלים קיט, סו) ״טוּב טַעַם וָדַעַת לַמְּדֵנִי כִּי בְמִצְוֹותֶיךָ הֶאֱמָנְתִּי״, פֵּירוּשׁ דְּבִזְמַן הַלִּימּוּד שֶׁל עִנְיָינֵי הַמִּצְוֹות, אָז אֲנִי רַשַּׁאי לַחְקוֹר טַעַם וּסְבָרַת הַמִּצְוֹות, בְּחִינַת ׳טוּב טַעַם וָדַעַת׳, אֲבָל ״כִּי בְמִצְוֹותֶיךָ הֶאֱמָנְתִּי״, הַיְינוּ בְּשָׁעָה שֶׁאֲנִי בָּא לְעֶצֶם עֲשִׂיַּית הַמִּצְוֹות, אָז אֲנִי מְקַיְּימָם אַךְ וְרַק בְּדֶרֶךְ אֱמוּנָה פְּשׁוּטָה, רַק מִשּׁוּם שֶׁהֵם ׳מִצְוֹותֶיךָ׳, הַיְינוּ מֵחֲמַת שֶׁכָּךְ אָמַרְתָּ וְצִיוִּיתָ לַעֲשׂוֹת.
  1. Tehillim 119:66. ↩
In shortOne may study the reasons for the mitzvos, but one performs them with simple faith, solely because Hashem commanded them.
4There is a second principle in the way of avodah. A Jew should be watching and waiting, with joy, for the moment a mitzvah comes his way, so that he can fulfill it. That is how my holy father explained our verse, “So Avram went, as Hashem had spoken to him”: the moment Avraham Avinu heard Hashem's command to go, he was filled with an intense longing to fulfill the mitzvah.
עוֹד כְּלָל יֶשְׁנוֹ בְּדֶרֶךְ הָעֲבוֹדָה, לִהְיוֹת אִישׁ יִשְׂרָאֵל שׁוֹמֵר וּמְצַפֶּה וְשָׂמֵחַ מָתַי תָּבֹא לְיָדוֹ מִצְוָה וִיקַיְּימֶנָּה. כַּאֲשֶׁר פֵּירֵשׁ כ״ק אאמו״ר זצללה״ה הַפָּסוּק הַנִּזְכָּר לְעֵיל, ״וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּיבֶּר אֵלָיו ה׳״, שֶׁאַבְרָהָם אָבִינוּ ע״ה מִיָּד בְּשָׁמְעוֹ אֶת צִיוּוּי ה׳ לָלֶכֶת, הִתְעוֹרְרָה בּוֹ תְּשׁוּקָה עֲצוּמָה לְקַיֵּים הַמִּצְוָה.
In shortA second principle is to wait eagerly and joyfully for each mitzvah, as Avraham longed to fulfill Hashem's command the moment he heard it.
5My holy ancestor, the Rebbe of Lentshna, zt"l, explained the verse “And Avraham circumcised Yitzchak his son at eight days old.”7 Why, he asked, does it say shemonas and not shemonah?8 He explained that when Avraham Avinu heard the Holy One, blessed be He, command him to circumcise his son Yitzchak, he was at once fired with great desire and fervor to do the mitzvah. He was already waiting with yearning eyes for the eighth day. He was like the holy Kedushas Levi, R' Levi Yitzchak of Berditchev, zt"l, of whom it is well known that he would stay awake all night on the night of Sukkos. He would roar like a lion, dance and rejoice, and wait: if only the time would come when he could already take the lulav and esrog in his hand and say the blessing over them! Because of Avraham's longing, all eight days were credited to him as though he had actually been doing the mitzvah. That is the meaning of “And he circumcised … at shemonas yamim”: it was counted for him as though he had been circumcising his son through all eight days.
וְהִנֵּה כ״ק זְקֵנִי מלענטשנא זצללה״ה פֵּירֵשׁ הַפָּסוּק (בראשית כא, ד) ״וַיָּמָל אַבְרָהָם אֶת יִצְחָק בְּנוֹ בֶּן שְׁמוֹנַת יָמִים״, דְּלִכְאוֹרָה מַהוּ שֶׁאָמַר ׳שְׁמוֹנַת׳ וְלֹא ׳שְׁמֹנָה׳ יָמִים. וּפֵירֵשׁ בָּזֶה, שֶׁאַבְרָהָם אָבִינוּ ע״ה בִּזְמַן שֶׁשָּׁמַע מִפִּי הקב״ה הַצִּיוּוּי לָמוּל אֶת יִצְחָק בְּנוֹ, מִיָּד הִתְעוֹרֵר בְּחֵשֶׁק גָּדוֹל וּבְהִתְלַהֲבוּת לַעֲשׂוֹת אֶת הַמִּצְוָה, וּכְבָר הִשְׁתּוֹקֵק וְחִיכָּה בְּכִלְיוֹן עֵינַיִים לַיּוֹם הַשְּׁמִינִי, וּכְמוֹ שֶׁיָּדוּעַ עַל הרה״ק הַקְּדוּשַּׁת לֵוִי זצללה״ה, שֶׁבְּלֵיל חַג הַסּוּכּוֹת הָיָה נֵעוֹר כָּל הַלַּיְלָה, וְשָׁאַג כַּאֲרִי וְרָקַד וְשָׂמַח וְצִיפָּה מִי יִתֵּן וְיַגִּיעַ הַזְּמַן שֶׁיּוּכַל כְּבָר לִיטּוֹל הַלּוּלָב וְהָאֶתְרוֹג לְיָדוֹ וּלְבָרֵךְ עֲלֵיהֶם, וְעַל כֵּן נֶחְשְׁבוּ לוֹ כָּל הַשְּׁמוֹנָה יָמִים כְּאִילּוּ קִיֵּים הַמִּצְוָה בְּפוֹעַל, וְזֶהוּ כַּוָּונַת הַכָּתוּב ״וַיָּמָל וְגוֹ׳ בֶּן שְׁמוֹנַת יָמִים״, הַיְינוּ שֶׁנֶּחְשָׁב לוֹ כְּאִילּוּ מָל אוֹתוֹ כָּל שְׁמוֹנַת יָמִים.
  1. Bereishis 21:4. ↩
  2. Shemonas is the construct form, literally “the eight of days”; the plain form shemonah would be expected. ↩
In shortAvraham's burning wait for the eighth day, the Rebbe of Lentshna taught, made all eight days count as though he were already circumcising Yitzchak.
6We may say that this is also the meaning of our verse, “So Avram went, as Hashem had spoken to him.” The verse teaches us how Avraham Avinu treasured and longed for the mitzvah. The very moment he heard Hashem's command, “Go for yourself,” he was filled with great desire and will to fulfill it, and because of that intense longing it was counted for him at once as though he had already fulfilled it. That is “So Avram went, as Hashem had spoken to him”: in the eyes of the Holy One, blessed be He, it was as though Avraham Avinu had already set out at the very moment Hashem spoke to him. Those are my holy father's words.
וְיֵשׁ לוֹמַר דְּזוֹ הִיא גַּם כֵּן כַּוָּונַת הַכָּתוּב כָּאן, ״וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּיבֶּר אֵלָיו ה׳״, שֶׁבָּא הַכָּתוּב לְלַמְּדֵנוּ עַל חֶמְדַּת וּתְשׁוּקַת הַמִּצְוָה שֶׁהָיְתָה לְאַבְרָהָם אָבִינוּ ע״ה, שֶׁתֵּיכֶף וּמִיָּד כַּאֲשֶׁר שָׁמַע צִיוּוּי ה׳ יִתְבָּרֵךְ ״לֶךְ לְךָ״, נִתְעוֹרֵר בְּחֵשֶׁק וְרָצוֹן גָּדוֹל לְקַיֵּים הַמִּצְוָה, וְעַל יְדֵי תְּשׁוּקָתוֹ הָעֲצוּמָה, נֶחְשָׁב לוֹ מִיָּד כְּאִילּוּ קִיֵּים כְּבָר הַמִּצְוָה. וְזֶהוּ ״וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּיבֶּר אֵלָיו ה׳״, הַיְינוּ שֶׁהָיָה חָשׁוּב וּמְרוּצֶּה לִפְנֵי הקב״ה כְּאִילּוּ מִיָּד כַּאֲשֶׁר דִּיבֵּר אֵלָיו כְּבָר הָלַךְ אַבְרָהָם אָבִינוּ ע״ה, עכד״ק.
In shortSo too, “So Avram went, as Hashem had spoken”: Avraham's longing counted as though he had gone the moment Hashem commanded.
7The verse can also be explained another way, following the holy sefer Yismach Yisrael.9 We know that Avraham Avinu longed to come to Eretz Yisrael even before Hashem commanded him to go there.10 Even without the command, he would have gone to the Land on his own. But from the moment he heard Hashem command him to go, he went only because of that command, not because of his earlier desire and wish. That is “So Avram went, as Hashem had spoken to him”: he went because of Hashem's command, and not at all because of his own wish. Those are his holy words. This follows the first principle of avodah that we described, to act only because Hashem commanded. In everything a Jew does, even what serves his own needs and pleasure, he must act only to do his Maker's will, because of the commandment of Hashem that is in it.
עוֹד יֵשׁ לְפָרֵשׁ הַכָּתוּב, עַל פִּי מַה שֶּׁכָּתַב בְּסֵפֶר הַקָּדוֹשׁ יְשַׂמַּח יִשְׂרָאֵל (לך אות א), דְּהִנֵּה נוֹדַע (עיין בראשית רבה לט, ח-י, ועיין עוד ברמב״ן ז״ל בראשית יב, א) שֶׁאַבְרָהָם אָבִינוּ ע״ה הִשְׁתּוֹקֵק לָבוֹא לְאֶרֶץ יִשְׂרָאֵל עוֹד קוֹדֶם שֶׁצִּיוָּה לוֹ השי״ת לָלֶכֶת שָׁמָּה, וְגַם לוּלֵי שֶׁצִּוָּהוּ ה׳ יִתְבָּרֵךְ לָלֶכֶת לְשָׁם הָיָה הוֹלֵךְ מֵעַצְמוֹ אֶל הָאָרֶץ. אֲבָל מֵאָז שֶׁשָּׁמַע מִפִּי ה׳ יִתְבָּרֵךְ שֶׁמְּצַוֵּהוּ לָלֶכֶת, אֲזַי הָלַךְ אַךְ וְרַק מֵחֲמַת צִיוּוּי ה׳ וְלֹא מֵחֲמַת חִשְׁקוֹ וּרְצוֹנוֹ הַקָּדוּם. וְזֶהוּ ״וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּיבֶּר אֵלָיו ה׳״, הַיְינוּ שֶׁהָלַךְ מֵחֲמַת צִיוּוּי ה׳, וְלֹא מֵחֲמַת רְצוֹנוֹ כְּלָל, עכד״ק. וְהוּא עַל דֶּרֶךְ הָעֲבוֹדָה שֶׁהִזְכַּרְנוּ לְעֵיל, שֶׁבְּכָל דָּבָר וְדָבָר שֶׁעוֹשֶׂה אִישׁ יִשְׂרָאֵל, גַּם דָּבָר שֶׁיֵּשׁ בּוֹ צָרְכּוֹ וַהֲנָאָתוֹ, צָרִיךְ לַעֲשׂוֹתוֹ אַךְ וְרַק לְשֵׁם עֲשִׂיַּית רְצוֹן קוֹנוֹ, וּמֵחֲמַת מִצְוַת ה׳ אֲשֶׁר בּוֹ.
  1. Yismach Yisrael, Lech Lecha §1. ↩
  2. See Bereishis Rabbah 39:8–10; see further Ramban on Bereishis 12:1. ↩
In shortAvraham longed for the Land beforehand, says the Yismach Yisrael, but went only because Hashem commanded, a model for all our deeds.
8We may say that this is exactly what my holy ancestor of Shidlovtza meant by the saying we cited: “The heavens are the heavens of Hashem, but the earth He gave to the children of man,” so that they would make even the earth into heaven. When our only intention in all our deeds is to fulfill the will of Hashem, then even our worldly activities, such as eating and drinking, count as fulfilling His command. That is what he meant by raising the earth to the level of heaven. Because earthly things are done for Hashem's will, they are no different from spiritual matters, which by their very nature belong to “the heavens are the heavens of Hashem.”
וְיֵשׁ לוֹמַר, שֶׁהֵן הֵן כַּוָּונַת הַדְּבָרִים בְּמַאֲמַר כ״ק זְקֵנִי זצללה״ה הַנִּזְכָּר, הַשָּׁמַיִם שָׁמַיִם לַה׳ וְהָאָרֶץ נָתַן לִבְנֵי אָדָם עַל מְנָת שֶׁיַּעֲשׂוּ גַּם מֵהָאָרֶץ בְּחִינַת שָׁמַיִם, הַיְינוּ שֶׁעַל יְדֵי שֶׁנְּכַוֵּין בְּכָל מַעֲשֵׂינוּ לַעֲשׂוֹתָם רַק עֲבוּר עֲשִׂיַּית רְצוֹן הַשֵּׁם יִתְבָּרַךְ, אֲזַי מִמֵּילָא אֲפִילּוּ בְּעֵת אֲשֶׁר אָנוּ עוֹסְקִים בְּעִנְיְינֵי הָעוֹלָם כַּאֲכִילָה וּשְׁתִיָּה וְכַיּוֹצֵא בָּזֶה, גַּם הֵם נֶחְשָׁבִים כְּקִיּוּם מִצְוֹת ה׳. וְזֶהוּ כַּוָּונַת דְּבָרָיו הַקְּדוֹשִׁים, שֶׁהָאָרֶץ מִתְעַלֵּית לִבְחִינַת שָׁמַיִם, הַיְינוּ שֶׁעִנְיְינֵי הָאַרְצִיּוּת כֵּיוָן שֶׁהֵם נַעֲשִׂים מֵחֲמַת רְצוֹן ה׳, אִם כֵּן אֵין הֶבְדֵּל בֵּינֵיהֶם וּבֵין עִנְיְנֵי רוּחָנִיּוֹת שֶׁהֵם בְּחִינַת הַשָּׁמַיִם שָׁמַיִם לַה׳ בְּעַצְמוּתָם.
In shortMaking the earth into heaven means doing even eating and drinking solely for Hashem's will, so that earthly acts are no different from spiritual ones.
9I heard a story along these lines from my holy father. After the passing of the holy R' Meir of Apta, zt"l [the author of Ohr LaShamayim], several of his Chassidim came to my holy ancestor in Shidlovtza. As is well known, my ancestor's way was to behave simply at his Shabbos table, feeding his children the Shabbos foods. The Chassidim were pained to see this, and thought to themselves that if they were in Apta now, they would surely be praying with deveikus, cleaving to Hashem. At once my ancestor answered them: whatever a Jew does, he must do in the name of all Israel. In Apta, where they are praying now, the prayer is in the name of all Israel; and here, where we are eating the Shabbos meal now, the eating too is in the name of all Israel. So in fact, in Shidlovtza they are also praying now, and in Apta they are also eating the Shabbos foods now. In light of our approach, his words teach us that eating for the sake of Heaven is also avodas Hashem, just like Torah and prayer, which belong to “heaven.”
וּכְמוֹ שֶׁשָּׁמַעְתִּי מכ״ק אאמו״ר זצללה״ה שֶׁסִּיפֵּר, שֶׁאַחַר שֶׁנִּפְטַר הרה״ק רַבִּי מֵאִיר מאפטא זצללה״ה [בַּעַל ׳אוֹר לַשָּׁמַיִם׳], בָּאוּ כַּמָּה מֵחֲסִידָיו אֶל כ״ק זְקֵנִי זצללה״ה משידלובצה. וְהִנֵּה יָדוּעַ שֶׁדַּרְכּוֹ בַּקּוֹדֶשׁ שֶׁל זְקֵנִי זצ״ל הָיְתָה לְהִתְנַהֵג בְּפַשְׁטוּת בַּעֲרִיכַת הַשּׁוּלְחָן בְּשַׁבָּת קוֹדֶשׁ, שֶׁהָיָה מַאֲכִיל לִילָדָיו מַאַכְלֵי שַׁבָּת. וְהַחֲסִידִים הָאֵלּוּ בִּרְאוֹתָם כֵּן, נִצְטַעֲרוּ עַל כָּךְ וְחָשְׁבוּ לֵאמֹר, שֶׁבְּאִם הָיוּ כָּעֵת באפטא בְּוַדַּאי הָיוּ מִתְפַּלְּלִים כָּעֵת בִּדְבֵיקוּת. מִיָּד נַעֲנָה וְאָמַר זְקֵנִי זצ״ל, כִּי כָּל מַה שֶׁעוֹשֶׂה אִישׁ יִשְׂרָאֵל צָרִיךְ לַעֲשׂוֹת בְּשֵׁם כָּל יִשְׂרָאֵל, נִמְצָא דבאפטא שֶׁמִּתְפַּלְּלִים כָּעֵת, הוּא בְּשֵׁם כָּל יִשְׂרָאֵל, וְכָאן שֶׁאוֹכְלִים כָּעֵת סְעוּדַת שַׁבָּת, הוּא גַּם כֵּן בְּשֵׁם כָּל יִשְׂרָאֵל, נִמְצָא דְּבֶאֱמֶת גַּם בשידלובצה מִתְפַּלְּלִים כָּעֵת, וְגַם באפטא אוֹכְלִים כָּעֵת מַאַכְלֵי שַׁבָּת קוֹדֶשׁ. וּלְפִי דַּרְכֵּינוּ נִלְמוֹד מִדְּבָרָיו, שֶׁעִנְיְנֵי אֲכִילָה כְּשֶׁהֵם נַעֲשִׂים לְשֵׁם שָׁמַיִם, הֵם גַּם כֵּן עֲבוֹדַת הַשֵּׁם, דּוּגְמַת תּוֹרָה וּתְפִילָּה שֶׁהֵם בְּחִינַת שָׁמַיִם.
In shortAnswering Chassidim dismayed by his Shabbos meal, the Rebbe of Shidlovtza showed that eating for Heaven's sake, done for all Israel, is avodas Hashem like prayer.
10“As often as I speak of him, I remember him still more.”11 So I will also recall what my holy father told us before the shofar blowing, in the name of his holy father, R' Yerachmiel Tzvi of Shedlitz, zt"l. It concerned the prayer of the Days of Awe, “Remember us for life … for Your sake, O living God.” When Israel, the holy nation, asks for material things such as livelihood, children and the like, it is all for a heavenly purpose: so that we can educate our children, give tzedakah, keep the mitzvah of Shabbos and so on. This is the meaning of “Remember us for life …”: our whole physical life is only “for Your sake, O living God,” for all of a Jew's life is for Hashem's sake.
וּמִדֵּי דַבְּרִי בּוֹ זָכוֹר אֶזְכְּרֶנּוּ עוֹד, מַה שֶׁאָמַר לָנוּ כ״ק אאמו״ר זצללה״ה לִפְנֵי הַתְּקִיעוֹת, מִשְּׁמוֹ שֶׁל כ״ק אָבִיו הרה״ק רַבִּי יְרַחְמִיאֵל צְבִי משדליץ זצללה״ה, עַל תְּפִילַּת ״זָכְרֵינוּ לְחַיִּים וְכוּ׳ לְמַעַנְךָ אֱלוֹקִים חַיִּים״, דְּמַה שֶׁיִּשְׂרָאֵל עַם קוֹדֶשׁ מְבַקְּשִׁים עִנְיְנֵי גַּשְׁמִיּוּת כְּמוֹ פַּרְנָסָה וּבָנִים וְכַדּוֹמֶה, הַכֹּל הוּא לְצוֹרֶךְ גָּבוֹהַּ, בִּכְדֵי שֶׁנּוּכַל לְחַנֵּךְ הַבָּנִים וְלַעֲסוֹק בִּצְדָקָה וּמִצְוַת שַׁבָּת וְכַדּוֹמֶה. וְזֶהוּ ׳זָכְרֵינוּ לְחַיִּים׳ וְכוּ׳, מֵחֲמַת שֶׁכָּל עִנְיַן הַחַיִּים הַגַּשְׁמִיִּים שֶׁלָּנוּ הוּא רַק ׳לְמַעַנְךָ אֱלֹקִים חַיִּים׳, שֶׁכָּל מַה שֶׁחַי אִישׁ יִשְׂרָאֵל הַכֹּל הוּא לְמַעַן ה׳.
  1. Yirmiyahu 31:19. ↩
In shortWe ask for life and material blessing only “for Your sake,” the Rebbe of Shedlitz taught, since a Jew's whole life is meant for Hashem.
11At the very least, every Jew must know that this level exists, where all his conduct is for Hashem's sake because the Creator commanded it, and he must want and long to reach it.
וּלְכָל הַפָּחוֹת, כָּל יְהוּדִי צָרִיךְ לָדַעַת מִמַּדְרֵגָה זוֹ שֶׁכָּל הַנְהָגוֹתָיו יִהְיוּ לְמַעֲנוֹ יִתְבָּרֵךְ, מֵחֲמַת שֶׁכֵּן צִוָּה הַבּוֹרֵא, וְלִרְצוֹת וְלַחֲשׁוֹק לְהַגִּיעַ לְמַדְרֵגָה זוֹ.
In shortEven one who has not reached this level must know of it and long to attain it.
12This resolves the question we raised about the wording ka'asher dibber: why does the verse use a harsh expression? As we have explained, Avraham Avinu went only because of Hashem's command, and not at all because of his own wish. So for him the command to go was like harsh speech, like something he had no wish for at all.
וּבָזֶה יוּבָן מַה שֶׁהִקְשֵׁינוּ, מַדּוּעַ נֶאֱמַר כָּאן לְשׁוֹן כַּאֲשֶׁר ׳דִּיבֶּר׳ שֶׁהוּא לָשׁוֹן קָשָׁה. וְהוּא מִכֵּיוָן שֶׁנִּתְבָּאֵר שֶׁאַבְרָהָם אָבִינוּ ע״ה הָלַךְ רַק מֵחֲמַת צִיוּוּי ה׳, שֶׁלֹּא מֵחֲמַת רְצוֹנוֹ כְּלָל, הָיָה אֶצְלוֹ צִיוּוּי הַהֲלִיכָה כִּבְחִינַת דִּיבּוּר קָשֶׁה, וּכְדָבָר שֶׁלֹּא הָיָה רְצוֹנוֹ לָזֶה כְּלָל.
In shortThe harsh word dibber fits because Avraham went only because Hashem commanded, as though he had no wish of his own for the journey.
13This also resolves a question raised on Rashi by R' Yitzchak Karo in his Toldos Yitzchak.12 Rashi explained, “‘Go for yourself’: for your benefit and for your good.” If so, why is this counted as one of the trials with which Avraham Avinu was tested?13 Once the Holy One, blessed be He, had promised him great reward for the journey, it was no longer a trial! In light of what we have said, the answer is clear. Avraham Avinu went to Eretz Yisrael only because of Hashem's will, and not at all for his own benefit and good. That itself was the great trial. He could have gone for the sake of the promise, “for your benefit and for your good,” yet he set aside all such calculations and went only to do his Creator's will.
וּבְדֶרֶךְ זֶה יְתוֹרַץ גַּם מַה שֶּׁהִקְשׁוּ (תולדות יצחק לר״י קארו, ועיין בפנים יפות) עַל רש״י ז״ל, בַּמֶּה שֶׁפֵּירֵשׁ ׳לֶךְ לְךָ לַהֲנָאָתְךָ וּלְטוֹבָתְךָ׳, דְּאִם כֵּן מַדּוּעַ נֶחְשָׁב זֶה לְאֶחָד מֵהַנִּסְיוֹנוֹת שֶׁנִּתְנַסָּה בָּהֶם אַבְרָהָם אָבִינוּ ע״ה, הֲלֹא אַחַר שֶׁהִבְטִיחוֹ הקב״ה רוֹב שָׂכָר עֲבוּר הֲלִיכָתוֹ זוֹ, שׁוּב אֵין זֶה נִסָּיוֹן. וְעַל פִּי הָאָמוּר מְיוּשָּׁב, כֵּיוָן שֶׁאַבְרָהָם אָבִינוּ ע״ה הָלַךְ אֶל אֶרֶץ יִשְׂרָאֵל רַק מֵחֲמַת רְצוֹן ה׳, שֶׁלֹּא מֵחֲמַת הֲנָאָתוֹ וְטוֹבָתוֹ כְּלָל, וְזֶה גּוּפָא הָיָה הַנִּסָּיוֹן הַגָּדוֹל, שֶׁהָיָה בְּיָדוֹ לֵילֵךְ עֲבוּר הַהַבְטָחָה שֶׁל ׳לַהֲנָאָתְךָ וּלְטוֹבָתְךָ׳, וְהוּא עָזַב כָּל הַחֶשְׁבּוֹנוֹת וְהָלַךְ רַק עֲבוּר קִיּוּם רְצוֹן בּוֹרְאוֹ.
  1. Toldos Yitzchak; see also Panim Yafos. ↩
  2. Chazal teach that Avraham was tested with ten trials (Avos 5:3); the Midrashim count the command “Go for yourself” among them. ↩
In short“Go for yourself” was a trial despite the promised reward: the test was to set the promise aside and go purely for Hashem's will.
14Such was the way of tzaddikim: they always gave themselves over to the Creator, and their own wishes and pleasure counted for nothing in their eyes. It is told of my holy grandfather of Shedlitz that he performed the avodah of the Days of Awe with true mesirus nefesh, the readiness to give one's life, until he fell ill. Right after the festival days his soul went up to heaven in a storm.14
וְזֶה הָיָה דַּרְכָּם שֶׁל צַדִּיקִים לִמְסוֹר תָּמִיד אֶת נַפְשָׁם לְהַבּוֹרֵא יִתְבָּרֵךְ, וּרְצוֹנָם וַהֲנָאַת עַצְמָם לֹא הָיָה נֶחְשָׁב בְּעֵינֵיהֶם לִכְלוּם, וּכְמוֹ שֶׁמְּסַפְּרִים עַל כ״ק זְקֵנִי זצללה״ה משדליץ שֶׁעָבַד אֶת עֲבוֹדַת הַיָּמִים נוֹרָאִים בִּמְסִירוֹת נֶפֶשׁ מַמָּשׁ, עַד שֶׁנֶּחֱלָה, וּמִיָּד אַחַר יְמֵי הֶחָג עָלְתָה נִשְׁמָתוֹ בַּסְּעָרָה הַשָּׁמַיְמָה.
  1. The words echo the verse about the prophet Eliyahu, who “went up in a storm to heaven” (Melachim II 2:11); here they describe the Rebbe's passing. ↩
In shortTzaddikim gave themselves wholly to Hashem, as the Rebbe of Shedlitz served the Days of Awe with such mesirus nefesh that he passed away right after.
15Rashi explains the same on the verse in which Moshe, about to die, asks Hashem to appoint a leader for Israel: “Let Hashem, the God of the spirits of all flesh, appoint …”15 Rashi comments: “This tells the praise of the tzaddikim: when they depart from the world, they set aside their own needs and busy themselves with the needs of the community.” Tzaddikim care for the welfare of Israel and not at all for their own needs and pleasure, which, as we said, count as nothing to them. May it be His will that their merit protect us, and that they hasten and speed the redemption. Amen.
וְזֶהוּ שֶׁפֵּירֵשׁ רש״י ז״ל עַל הַפָּסוּק (במדבר כז, טז) ״יִפְקוֹד ה׳ אֱלוֹקֵי הָרוּחוֹת לְכָל בָּשָׂר״, מְלַמֵּד שִׁבְחָם שֶׁל צַדִּיקִים, בְּשָׁעָה שֶׁנִּפְטָרִים מִן הָעוֹלָם מַנִּיחִים צָרְכֵי עַצְמָם וְעוֹסְקִים בְּצָרְכֵי צִיבּוּר, הַיְינוּ שֶׁדּוֹאֲגִים לִשְׁלוֹם בְּנֵי יִשְׂרָאֵל, וְלֹא לְצָרְכֵי עַצְמָם וַהֲנָאָתָם כְּלָל, שֶׁאֵין זֶה נֶחְשָׁב אֶצְלָם לִכְלוּם כַּנִּזְכָּר לְעֵיל. יְהִי רָצוֹן שֶׁתָּגֵן זְכוּתָם עָלֵינוּ, וִימַהֲרוּ וְיָחִישׁוּ אֶת הַגְּאוּלָּה, אָמֵן:
  1. Bamidbar 27:16; Rashi's comment stands on the preceding verse, 27:15. ↩
In shortEven as they leave the world, Rashi teaches, tzaddikim set aside their own needs; the Rebbe prays that their merit protect us and hasten the redemption.
Takeaway

Avraham longed for Eretz Yisrael before he was told to go, yet once Hashem spoke he went only because Hashem had commanded it, and that was his trial. We too should long for every mitzvah and do it with simple faith because it is Hashem's will, and when even our eating and our livelihood are done for His sake, the earth itself becomes heaven. Even if we have not reached this level, we must know of it and long to reach it.

Learn this in the merit of Rav Dovid Matisyohu Rabinowitz. His yahrzeit and life ›

All of Lehavas David

More on Parshas Lech Lecha

See all ›
Yismach Yisroel · Rav Yerachmiel Yisrael Yitzchok DancygerGoing Only Because Hashem CommandedWhen Hashem's will matches what we ourselves want, the test is not in doing it but in doing it for the right reason. Avraham longed for Eretz Yisrael, yet he went only “as Hashem…Yismach Yisroel · Rav Yerachmiel Yisrael Yitzchok DancygerThe Burning Palace and the Guide of the ExileThe fire of the exile, and even our own spiritual lifelessness, does not mean the world has no Guide. Hashem sees the hidden point of faith in every Jewish heart, and when no…Yismach Yisroel · Rav Yerachmiel Yisrael Yitzchok DancygerAvraham's Holy Second Nature Revealed to the WorldHoliness means not only holding back from the physical but transforming it. By steadily training every limb and habit to act only for Hashem, a person can make serving Him his…

English translation, notes and summaries © Zechusam.