Zechusamזכותם
Lehavas David · Parshas Lech Lecha · Maamar ד

Avraham's Walk: Longing for Mitzvos, Living by Torah

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 The commentators, the Alshich and the Ohr HaChaim, ask why the verse adds “as Hashem had spoken to him,” for at first glance these words are unnecessary.
וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּיבֶּר אֵלָיו ה׳ (יב, ד). הַמְּפָרְשִׁים (אלשיך, אור החיים) הִקְשׁוּ, דְּאוֹמְרוֹ ׳כַּאֲשֶׁר דִּיבֶּר אֵלָיו ה׳׳ מְיוּתָּר לִכְאוֹרָה.
  1. Bereishis 12:4. Avram is Avraham's original name; Hashem later changed it to Avraham (Bereishis 17:5). The Rebbe quotes the verses as they read and calls him Avraham in his own words. ↩
In shortThe commentators ask why the verse adds that Avram went “as Hashem had spoken to him.”
2Let us first cite a teaching of Chazal: “A precious gem hung around the neck of Avraham Avinu, and every sick person who saw it was healed at once. When Avraham Avinu passed from the world, the Holy One, blessed be He, hung it on the orb of the sun.”2 These are “the words of the wise and their riddles,”3 and we must understand them. Why did the gem hang on his neck, of all places? And why, after his passing, did Hashem hang it on the sun in particular?
וְנַקְדִּים מַאֲמַר חז״ל (בבא בתרא טז, ב) מַרְגָּלִית טוֹבָה הָיְתָה תְּלוּיָה בְּצַוָּארוֹ שֶׁל אַבְרָהָם אָבִינוּ, שֶׁכָּל חוֹלֶה הָרוֹאֶה אוֹתָהּ מִיָּד נִתְרַפֵּא, וּבְשָׁעָה שֶׁנִּפְטַר אַבְרָהָם אָבִינוּ מִן הָעוֹלָם תְּלָאָהּ הקב״ה בְּגַלְגַּל חַמָּה. וְיֵשׁ לְהָבִין דִּבְרֵי חֲכָמִים וְחִידוֹתָם, מַהוּ זֶה שֶׁהָיְתָה תְּלוּיָה עַל צַוָּוארוֹ דַּוְקָא, גַּם מַדּוּעַ אַחַר פְּטִירָתוֹ תְּלָאָהּ הקב״ה בְּגַלְגַּל חַמָּה דַּיְיקָא.
  1. Bava Basra 16b. ↩
  2. Mishlei 1:6. ↩
In shortA healing gem hung on Avraham's neck and, after his death, on the sun; why in those two places?
3Let us also cite a teaching of Chazal in the Midrash. On the way to the Akeidah, the binding of Yitzchak, Avraham told his servants, “I and the lad will go yonder, ad koh.”4 On this the Midrash says: “In the merit of ‘we will go ad koh,’ Israel was granted the Priestly Blessing, as it says, ‘Koh shall you bless.’”5 We must understand these words too. What does the koh that Avraham said have to do with the koh of the Priestly Blessing?
עוֹד נַקְדִּים מַאֲמַר חז״ל בַּמִּדְרָשׁ (בראשית רבה מג, ח) עַל הַפָּסוּק (בראשית כב, ה) ״וַאֲנִי וְהַנַּעַר נֵלְכָה עַד כֹּה״, בִּזְכוּת ׳נֵלְכָה עַד כֹּה׳ זָכוּ יִשְׂרָאֵל לְבִרְכַּת כֹּהֲנִים, שֶׁנֶּאֱמַר (במדבר ו, כג) ״כֹּה תְבָרְכוּ״. וְצָרִיךְ לְהָבִין דִּבְרֵי חֲכָמִים אֵלּוּ, מַה שַׁיָּיכוּת יֵשׁ לְ׳כֹה׳ הָאָמוּר בְּאַבְרָהָם אָבִינוּ, לְ׳כֹה׳ הָאָמוּר בְּבִרְכַּת כֹּהֲנִים.
  1. Bereishis 22:5. Koh means “thus” and also “here” or “as far as there.” ↩
  2. Bereishis Rabbah 43:8; Bamidbar 6:23. ↩
In shortAnd why did Avraham's “we will go ad koh” earn Israel the Priestly Blessing, “Koh shall you bless”?
4It seems that all this can be explained through the words of my holy father and teacher, zt"l, quoted in an earlier maamar, which resolve the difficulty in the verse “So Avram went, as Hashem had spoken to him.” He explained that the moment Avraham Avinu heard the Holy One, blessed be He, command him to go, he wanted and longed to go, and all his thoughts were absorbed in how to fulfill the mitzvah. So although he had not yet actually set out, it was already counted for him as though he had. That is the meaning of “So Avram went, as (ka'asher) Hashem had spoken to him.” Ka'asher can also mean “when”: the moment Hashem spoke to him, it was counted as though he had begun to go, though the journey itself had not yet begun. Those are his holy words.
וְהַנִּרְאֶה לְבָאֵר בָּזֶה, עַל פִּי אִמְרֵי כ״ק אאמו״ר זצללה״ה (הובאו לעיל) שֶׁאָמַר לְיַישֵּׁב הַדִּקְדּוּק הַנִּזְכָּר ״וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּיבֶּר אֵלָיו ה׳״, וּבֵיאֵר שֶׁתֵּיכֶף שֶׁשָּׁמַע אַבְרָהָם אָבִינוּ ע״ה מִפִּי הקב״ה שֶׁמְּצַוֵּהוּ לָלֶכֶת, מִיָּד רָצָה וְחָשַׁק לָלֶכֶת, וְשִׁיקַּע כָּל מַחְשַׁבְתּוֹ וְרַעֲיוֹנוֹתָיו אֵיךְ לְקַיֵּים הַמִּצְוָה, וְלָכֵן אַף שֶׁעֲדַיִין לֹא הָלַךְ בְּפוֹעַל, מִכָּל מָקוֹם נֶחְשָׁב לוֹ כְּאִילּוּ כְּבָר הָלַךְ. וְזֶהוּ ״וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּיבֶּר אֵלָיו ה׳״, שֶׁתֵּיכֶף כַּאֲשֶׁר דִּיבֶּר אֵלָיו ה׳, נֶחְשָׁב לוֹ שֶׁכְּבָר הִתְחִיל לָלֶכֶת, אַף עַל פִּי שֶׁעֲדַיִין לֹא הָיְתָה הַהֲלִיכָה בְּפוֹעַל, עכד״ק.
In shortThe Rebbe's father taught that Avraham longed to obey the moment Hashem spoke, so he counted as going before he set out.
5To understand the whole matter, we can explain it this way. As is well known, Chazal teach, “There is no reward for a mitzvah in this world.”6 The holy sefarim, the Me'or Einayim in the name of the Baal Shem Tov and the Arvei Nachal, give the reason: this whole world and everything in it is not enough to pay for even a single mitzvah.7 But at first glance this raises a question. Does the Torah not itself promise reward in this world? It says, “If you will walk in My statutes … then I will give your rains in their season …”8
וּלְהָבִין כָּל הָעִנְיָן אֶפְשָׁר לְפָרֵשׁ בְּדֶרֶךְ זֶה, דְּהִנֵּה יָדוּעַ מַאֲמַר חז״ל (קידושין לט, ב) שְׂכַר מִצְוָה בְּהַאי עָלְמָא לֵיכָּא. וְאִיתָא בַּסְּפָרִים הַקְּדוֹשִׁים (מאור עינים בשלח בשם הבעש״ט, ערבי נחל נשא) הַטַּעַם לָזֶה, מִשּׁוּם שֶׁאֵין בְּכָל הָעוֹלָם הַזֶּה וּמְלוֹאוֹ דַּי שָׂכָר בִּכְדֵי לְשַׁלֵּם אֲפִילּוּ בְּעַד מִצְוָה אַחַת. וְלִכְאוֹרָה יֵשׁ לְהַקְשׁוֹת, הֲלֹא כֵן מָצִינוּ בַּתּוֹרָה הַקְּדוֹשָׁה נְתִינַת שָׂכָר בְּהַאי עָלְמָא, כַּכָּתוּב ״אִם בְּחוּקֹּתַי תֵּלֵכוּ וְגוֹ׳ וְנָתַתִּי גִשְׁמֵיכֶם בְּעִיתָּם״ וְגוֹ׳, (ויקרא כו, ג).
  1. Kiddushin 39b. ↩
  2. Me'or Einayim, Beshalach; Arvei Nachal, Naso. ↩
  3. Vayikra 26:3–4 (the sefer has 26:3). ↩
In shortThe whole world cannot pay for one mitzvah, so it holds no reward for mitzvos; yet the Torah promises worldly blessings.
6We may say that reward in this world is possible, but only in one of two ways. The first is for a Jew who reaches the level of longing we saw in Avraham: before every mitzvah he constantly yearns, “When will it come to my hand so that I may fulfill it?”9 His heart and soul are given over to the mitzvos, and for this he receives reward even in this world. The second way belongs to someone on a higher level still, whose every step follows the way of the Torah, in the spirit of “Know Him in all your ways,” as the Shulchan Aruch teaches.10 On this basis the holy sefarim, the Divrei Binah and the Sifsei Tzaddik, explain the verse “And Moshe went and spoke these words to all Israel …”11 Moshe's going and all his deeds were themselves Torah. So through “And Moshe went,” through his going alone, he already “spoke these words to all Israel”: his very going taught Bnei Yisrael understanding. Avraham Avinu's going was on a similar level.
אַךְ בֵּיאוּר הָעִנְיָן יֵשׁ לוֹמַר, דְּיֶשְׁנָהּ מְצִיאוּת שֶׁל נְתִינַת שָׂכָר בָּעוֹלָם הַזֶּה, וְזֶה דַּוְקָא בְּאַחַת מִשְׁתֵּי דְּרָכִים, הָאַחַת, בְּאִם אִישׁ יִשְׂרָאֵל מַגִּיעַ לְמַדְרֵגָה הַנִּזְכֶּרֶת לְעֵיל, שֶׁמִּשְׁתּוֹקֵק תָּמִיד לִפְנֵי כָּל מִצְוָה מָתַי יָבוֹא לְיָדִי וַאֲקַיְּימֶנּוּ (ברכות סא, ב), וְלִבּוֹ וְנַפְשׁוֹ נְתוּנִים לְקַיֵּים הַמִּצְוֹות, אֲזַי בְּעַד זֶה הוּא מְקַבֵּל שָׂכָר אַף בְּהַאי עָלְמָא. וְהַשֵּׁנִית, הוּא כְּשֶׁהִגִּיעַ הָאָדָם לְמַדְרֵגָה לְמַעְלָה מִזּוֹ, שֶׁכָּל תַּהֲלוּכוֹתָיו הֵם בְּדֶרֶךְ הַתּוֹרָה בִּבְחִינַת ״בְּכָל דְּרָכֶיךָ דָעֵהוּ״ (משלי ג, ו), וּכְפִי שֶׁהוּבָא בְּשׁוּלְחָן עָרוּךְ (סימן רלא). וּבָזֶה פֵּירְשׁוּ בַּסְּפָרִים הַקְּדוֹשִׁים (עיין בדברי בינה ושפתי צדיק פרשת וילך) הַפָּסוּק ״וַיֵּלֶךְ מֹשֶׁה וַיְדַבֵּר אֶת הַדְּבָרִים הָאֵלֶּה אֶל כָּל יִשְׂרָאֵל״ וְגוֹ׳ (דברים לא, א), שֶׁהַהֲלִיכָה שֶׁל מֹשֶׁה וְכָל מַעֲשָׂיו כּוּלָּם הָיוּ בְּחִינַת תּוֹרָה. וְזֶה פֵּירוּשׁ הַכָּתוּב, שֶׁעַל יְדֵי ״וַיֵּלֶךְ מֹשֶׁה״, הַיְינוּ עַל יְדֵי עֶצֶם הֲלִיכָתוֹ לְבַד, כְּבָר ״וַיְדַבֵּר אֶת הַדְּבָרִים הָאֵלֶּה אֶל כָּל יִשְׂרָאֵל״, לִימֵּד בָּזֶה דַּעַת אֶת בְּנֵי יִשְׂרָאֵל. וְכַיּוֹצֵא בָּזֶה הָיְתָה מַדְרֵיגַת הֲלִיכָתוֹ שֶׁל אַבְרָהָם אָבִינוּ.
  1. Berachos 61b. ↩
  2. Mishlei 3:6; Orach Chaim 231. ↩
  3. Devarim 31:1; see Divrei Binah and Sifsei Tzaddik, Vayeilech. ↩
In shortWorldly reward comes two ways: to one who always yearns for mitzvos, and, higher, to one whose every step is Torah, like Moshe and Avraham.
7Of a Jew who lives by “Know Him in all your ways,” Chazal said: “The whole world was created only to accompany this one.”12 The whole world was created for his sake, and all creatures exist and toil to supply his needs. So the good he receives in this world, the blessings listed in Parshas Bechukosai, which begins “If you will walk in My statutes,” is not payment for his mitzvos. It comes to him because, as Chazal said, the world exists “to accompany this one.” Since everything he does is avodas Hashem, the service of the Creator, the world and all it holds naturally stand ready for his use and his needs.
וְהִנֵּה עַל אִישׁ יִשְׂרָאֵל זֶה הָעוֹמֵד בְּמַדְרֵגַת ׳בְּכָל דְּרָכֶיךָ דָעֵהוּ׳, עָלָיו מָצִינוּ שֶׁאָמְרוּ חז״ל (שבת ל, ב) כָּל הָעוֹלָם לֹא נִבְרָא אֶלָּא לְצַוּוֹת לָזֶה, שֶׁבַּעֲבוּרוֹ נִבְרָא כָּל הָעוֹלָם וְכָל הַבְּרוּאִים קַיָּימִים וַעֲמֵלִים בִּכְדֵי לְסַפֵּק לוֹ אֶת כָּל צְרָכָיו. וּמִמֵּילָא הַשָּׂכָר שֶׁמְּקַבֵּל בְּהַאי עָלְמָא שֶׁיֵּשׁ לוֹ כָּל טוּב, וְהֵם הַטּוֹבוֹת הָאֲמוּרוֹת בְּפָרָשַׁת בְּחוּקּוֹתַי, אֵין זֶה בְּדֶרֶךְ שֶׁל קִיבּוּל שָׂכָר בְּעַד הַמִּצְוֹות, אֶלָּא כְּאָמְרָם ז״ל ׳לְצַוּוֹת לָזֶה׳, דְּכֵיוָן שֶׁכָּל מַעֲשָׂיו הֵם עֲבוֹדַת הַבּוֹרֵא יִתְבָּרֵךְ, מִמֵּילָא הָעוֹלָם וְכָל אֲשֶׁר בּוֹ עוֹמֵד הָכֵן לִרְשׁוּתוֹ וּלְצָרְכּוֹ.
  1. Shabbos 30b. ↩
In shortOne who serves Hashem in all his ways gets worldly good not as payment but because the whole world was made to serve him.
8Both ways are hinted at the start of that parshah, which speaks of reward: “If you will walk in My statutes and guard My mitzvos.”13 The word tishmeru, “guard,” also carries the sense of anticipating and yearning, as in “And his father shamar the matter”: Rashi explains that Yaakov, having heard Yosef's dreams, was waiting and watching for when they would come true.14 So “guard” hints at the first way to reward in this world, the yearning to fulfill Hashem's mitzvos. The opening words, “If you will walk in My statutes,” hint at the second: the person whose every step follows the way of the Torah, and who therefore receives every good thing in this world.
וּשְׁתֵּי הַדְּרָכִים הַלָּלוּ נִרְמְזוּ בִּתְחִילַּת הַפָּרָשָׁה הַמְּדַבֶּרֶת מֵעִנְיַן קַבָּלַת הַשָּׂכָר, ״אִם בְּחוּקֹּתַי תֵּלֵכוּ וְאֶת מִצְוֹותַי תִּשְׁמְרוּ״, דְּתֵיבַת ׳תִּשְׁמְרוּ׳ יֵשׁ בְּמַשְׁמָעוּתָהּ עִנְיַן צִיפִּיָּה וּתְשׁוּקָה, כָּאָמוּר ״וְאָבִיו שָׁמַר אֶת הַדָּבָר״ (בראשית לז, יא) וּפֵירֵשׁ רש״י שֶׁהָיָה מַמְתִּין וּמְצַפֶּה מָתַי יָבוֹא, וּמְרוּמָּז בָּזֶה הַדֶּרֶךְ הָרִאשׁוֹנָה שֶׁבָּהּ יֵשׁ מְצִיאוּת שֶׁל קַבָּלַת שָׂכָר בָּעוֹלָם הַזֶּה, וְהִיא הַתְּשׁוּקָה לְקַיֵּים אֶת מִצְוֹות ה׳. וְרֵישׁ הַפָּסוּק ״וְאִם בְּחוּקֹּתַי תֵּלֵכוּ״, מְרַמֵּז עַל הַבְּחִינָה הַשְּׁנִיָּה, שֶׁהוּא הָאָדָם שֶׁכָּל תַּהֲלוּכוֹתָיו הֵם בְּדֶרֶךְ הַתּוֹרָה, וְעַל כֵּן מְקַבֵּל כָּל טוּב בְּזֶה הָעוֹלָם.
  1. Vayikra 26:3. ↩
  2. Bereishis 37:11; Rashi there. ↩
In short“Guard My mitzvos” hints at eagerly awaiting the mitzvos, and “walk in My statutes” at a life whose every step follows the Torah.
9We may say that Avraham Avinu had both these levels, and both are hinted at in the verse “So Avram went, as Hashem had spoken.” The first level is desire and yearning to fulfill the mitzvos: the moment Avraham Avinu heard the Holy One, blessed be He, command him to go, he wanted and longed to go. He also had the second level, “Know Him in all your ways,” and this is hinted at in “So Avram went.” Avraham stood on such a level that his going itself was “as Hashem had spoken,” [like Moshe's going,] for all his deeds were complete Torah.
וְיֵשׁ לוֹמַר שֶׁבְּאַבְרָהָם אָבִינוּ מָצִינוּ שֶׁהָיוּ לוֹ שְׁנֵי הַמַּדְרֵגוֹת הַלָּלוּ, וּשְׁנֵיהֶם מְרוּמָּזִים בַּפָּסוּק ״וַיֵּלֶךְ אַבְרָם כַּאֲשֶׁר דִּיבֶּר ה׳״. הַמַּדְרֵגָה הָרִאשׁוֹנָה, שֶׁהָיָה לוֹ חֵפֶץ וּתְשׁוּקָה לְקִיּוּם הַמִּצְוֹות, שֶׁתֵּיכֶף שֶׁשָּׁמַע אַבְרָהָם אָבִינוּ ע״ה מִפִּי הקב״ה שֶׁמְּצַוֵּהוּ לָלֶכֶת, מִיָּד רָצָה וְחָשַׁק לָלֶכֶת. וְכֵן הָיָה לוֹ הַמַּדְרֵגָה הַשְּׁנִיָּה שֶׁל ׳בְּכָל דְּרָכֶיךָ דָעֵהוּ׳, וְנִרְמָז בַּכָּתוּב ׳וַיֵּלֶךְ אַבְרָהָם׳ הַיְינוּ שֶׁהָיָה אַבְרָהָם בְּמַדְרֵיגָה זוֹ שֶׁהַהֲלִיכָה שֶׁלּוֹ הָיְתָה ׳כַּאֲשֶׁר דִּיבֶּר ה׳׳, שֶׁכָּל מַעֲשָׂיו הָיוּ בְּחִינַת תּוֹרָה שְׁלֵמָה.
In shortAvraham had both levels: he longed to obey at once, and his very walking was “as Hashem had spoken,” because all his deeds were Torah.
10[This explains why, in this passage, Avraham Avinu receives reward in this world for the mitzvah of going to the land of Canaan. The verse says, “Go for yourself,” which Rashi explains as “for your benefit and for your good,” and it goes on, “I will make you into a great nation and I will bless you …”15 Avraham received this because he had both of the levels we described, and these have the power to bring abundant good into this world. To put it more fully: his whole life was for the Creator alone. So when Hashem called his going “for your benefit and for your good,” that good was not a reward for his mitzvos. Rather, every place he went also stood ready to serve him. He reached this level because he always yearned only to do Hashem's will. All this is contained in the words of my holy father that we quoted, and it follows from them. And the generations after Avraham must learn this from him: the way of avodah out of yearning, and avodah through physical things as well, as we explained.]
[וּבָזֶה מוּבָן מַה שֶׁמָּצִינוּ כָּאן שֶׁקִּיבֵּל אַבְרָהָם אָבִינוּ ע״ה שָׂכָר בְּהַאי עָלְמָא עַל מִצְוַת הַהֲלִיכָה לְאֶרֶץ כְּנַעַן, כְּדִכְתִיב ״לֶךְ לְךָ״, וּפֵירֵשׁ רש״י לַהֲנָאָתְךָ וּלְטוֹבָתְךָ, ״וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ״ וְגוֹ׳, וְהוּא מֵאַחַר שֶׁהָיוּ לוֹ אֶת שְׁנֵי הַמַּדְרֵגוֹת הַנִּזְכָּרוֹת, שֶׁבְּכֹחָם לְהַשְׁפִּיעַ שֶׁפַע טוֹב בְּהַאי עָלְמָא. וּבְיֶתֶר בֵּיאוּר, דְּכֵיוָן שֶׁכָּל חַיּוּתוֹ הָיָה רַק בְּעַד הַבּוֹרֵא יִתְבָּרֵךְ, אִם כֵּן זֶה שֶׁהֶחֱשִׁיב לוֹ ה׳ אֶת הֲלִיכָתוֹ לַהֲנָאָתוֹ וּלְטוֹבָתוֹ אֵינוֹ בְּדֶרֶךְ שָׂכָר שֶׁקִּיבֵּל עֲבוּר הַמִּצְוֹת, אֶלָּא שֶׁגַּם כָּל מָקוֹם שֶׁהָלַךְ הָיָה מוּכָן וְעוֹמֵד לְשָׁרְתוֹ, וּלְדַרְגָּא זוֹ זָכָה מִכֹּחַ זֶה שֶׁתָּמִיד הָיָה מִשְׁתּוֹקֵק רַק לַעֲשׂוֹת רְצוֹן ה׳, וְזֶה נִכְלָל וְיוֹצֵא מִדִּבְרֵי כ״ק אאמו״ר זצללה״ה הַנִּזְכָּרִים לְעֵיל, וְדָבָר זֶה צָרִיךְ לִלְמוֹד מֵאַבְרָהָם לְדוֹרוֹת הַבָּאִים, דֶּרֶךְ הָעֲבוֹדָה מִתּוֹךְ תְּשׁוּקָה, וְהָעֲבוֹדָה בִּדְבָרִים הַגַּשְׁמִיִּים כַּמְּבוֹאָר].
  1. Bereishis 12:1–2; Rashi on 12:1. ↩
In shortThe blessings of “Go for yourself” flowed from Avraham's two levels, not as payment; every generation must serve with longing and through the physical.
11In this way we can explain the Midrash we quoted: “In the merit of ‘we will go ad koh,’ Israel was granted the Priestly Blessing.” The Priestly Blessing itself raises a question: how can Bnei Yisrael truly be privileged to see it fulfilled in them? It includes material blessings too, as Chazal said: “‘May Hashem bless you’: with wealth …”16 That would seem to be reward in this world, [which Chazal said does not exist]. But what we said makes it clear. A Jew may reach the point where all his walking and all his yearning are for Hashem, or reach the level of “Know Him in all your ways.” Such a Jew is naturally one of those of whom Chazal say, “The whole world was created only to accompany this one,” and it is only right that he take his reward. That is what Chazal meant: the merit of “we will go ad koh” earned Israel the Priestly Blessing, of which it says “Koh shall you bless.” Avraham's words “we will go ad koh” allude to his two levels, which we learned from his going, in the verse “So Avram went, as Hashem had spoken to him.” Through those levels it became possible to receive the Priestly Blessing, with its blessings and reward in this world.
וּבָזֶה אֶפְשָׁר לְפָרֵשׁ מַאֲמַר הַמִּדְרָשׁ ״בִּזְכוּת נֵלְכָה עַד כֹּה״ זָכוּ יִשְׂרָאֵל לְבִרְכַּת כֹּהֲנִים. דְּהִנֵּה אַף בְּעִנְיַן בִּרְכַּת כֹּהֲנִים יֵשׁ לִשְׁאוֹל, הַאֵיךְ בֶּאֱמֶת יִזְכּוּ בְּנֵי יִשְׂרָאֵל שֶׁתִּתְקַיֵּים בָּהֶם בִּרְכַּת כֹּהֲנִים, וַהֲרֵי בִּכְלַל בִּרְכַּת כֹּהֲנִים כְּלוּלִים אַף בְּרָכוֹת גַּשְׁמִיּוֹת, וּכְמוֹ שֶׁאָמְרוּ (במדבר רבה יא, ה, וברש״י ז״ל שם כד) יְבָרֶכְךָ בְּמָמוֹן וְכוּ׳, וְאִם כֵּן לִכְאוֹרָה זֶהוּ קַבָּלַת שָׂכָר בְּהַאי עָלְמָא. אַךְ עַל פִּי מַה שֶׁאָמַרְנוּ יוּבָן, כִּי בְּאִם אִישׁ יִשְׂרָאֵל זוֹכֶה שֶׁכָּל הֲלִיכוֹת וּתְשׁוּקוֹת שֶׁלּוֹ עֲבוּר הַשֵּׁם יִתְבָּרַךְ, אוֹ לְמַדְרֵגַת ׳בְּכָל דְּרָכֶיךָ דָעֵהוּ׳, עַל יְדֵי זֶה הוּא מִמֵּילָא בִּבְחִינַת ׳כָּל הָעוֹלָם לֹא נִבְרָא אֶלָּא לְצַוּוֹת לָזֶה׳, וּבַדִּין שֶׁיִּטּוֹל שְׂכָרוֹ. וְזֶהוּ שֶׁאָמְרוּ ז״ל, בִּזְכוּת ׳נֵלְכָה עַד כֹּה׳ זָכוּ יִשְׂרָאֵל לְבִרְכַּת כֹּהֲנִים שֶׁנֶּאֱמַר בָּהּ ׳כֹּה תְבָרְכוּ׳, הַיְינוּ שֶׁבִּזְכוּת ׳נֵלְכָה עַד כֹּה׳ הַנֶּאֱמָר אֵצֶל אַבְרָהָם, שֶׁהוּא רוֹמֵז עַל שְׁנֵי הַמַּדְרֵגוֹת שֶׁל אַבְרָהָם אָבִינוּ הַנִּלְמָדִים מֵהֲלִיכָתוֹ, מִפָּסוּק ״וַיֵּלֶךְ אַבְרָהָם כַּאֲשֶׁר דִּיבֶּר אֵלָיו ה׳״ כַּנִּזְכָּר, עַל יְדֵי זֶה נִיתַּן לִזְכּוֹת לְבִרְכַּת כֹּהֲנִים, בְּרָכוֹת וְשָׂכָר בְּהַאי עָלְמָא.
  1. Bamidbar Rabbah 11:5; Rashi on Bamidbar 6:24. ↩
In shortThe Priestly Blessing's worldly good befits those who walk in Avraham's two ways, so his “we will go ad koh” earned it for Israel.
12For this reason, Avraham's command to his children and his household after him, for all generations, is worded “and they shall guard the way of Hashem.”17 Why “guard”? It would seem more fitting to say “fulfill” the way of Hashem. But shamru means waiting and anticipating, as in “And his father shamar the matter,” which Rashi explains as “waiting and anticipating.”18 As we explained, one must reach this level of waiting and anticipating: “When will a mitzvah come to my hand so that I may fulfill it?” This is what Avraham Avinu commanded us: always to “guard” the way of Hashem, and not only to fulfill His mitzvos.
וְעַל כֵּן מָצִינוּ שֶׁהַצִּיוּוּי שֶׁצִּוָּה אַבְרָהָם אֶת בָּנָיו וְאֶת בֵּיתוֹ אַחֲרָיו עַד סוֹף כָּל הַדּוֹרוֹת, נֶאֱמַר בִּלְשׁוֹן (בראשית יח, יט) ״וְשָׁמְרוּ דֶּרֶךְ ה׳״, וְלִכְאוֹרָה מַהוּ לְשׁוֹן ׳וְשָׁמְרוּ׳, וּמִן הַנָּכוֹן יוֹתֵר הָיָה לוֹמַר ׳לְקַיֵּים׳ דֶּרֶךְ ה׳. אֶלָּא דְּ׳שָׁמְרוּ׳ הוּא מִלְּשׁוֹן הַמְתָּנָה וְצִיפִּיָּה, כְּמוֹ ״וְאָבִיו שָׁמַר אֶת הַדָּבָר״ (בראשית לז, יא) שֶׁפֵּירֵשׁ רש״י מַמְתִּין וּמְצַפֶּה. וְהוּא כְּמוֹ שֶׁבֵּיאַרְנוּ שֶׁצְּרִיכִים לְהַגִּיעַ לְמַדְרֵגָה זוֹ לְהַמְתִּין וּלְצַפּוֹת מָתַי יָבֹא דְּבַר מִצְוָה לְיָדִי וַאֲקַיְּימֶנָּה. וְעִנְיָן זֶה צִיוָּה לָנוּ אָבִינוּ אַבְרָהָם ע״ה, שֶׁנִּהְיֶה תָּמִיד בִּבְחִינַת ׳וְשָׁמְרוּ׳ דֶּרֶךְ ה׳, וְלֹא רַק שֶׁנְּקַיֵּים אֶת מִצְוֹת ה׳.
  1. Bereishis 18:19. ↩
  2. Bereishis 37:11; Rashi there. ↩
In shortAvraham told his descendants to “guard” Hashem's way, meaning to wait eagerly for mitzvos and not just perform them.
13aThis explains the teaching of Chazal we began with: “A precious gem hung around the neck of Avraham Avinu, and every sick person who saw it was healed at once.” Avraham's “neck” alludes to the two levels we described. The first is “Know Him in all your ways”: all of Avraham's ways, even physical things such as eating, were entirely for the sake of Heaven. As the Mishnah says, “And let the fear of Heaven be upon you.” Even ordinary permitted activities, which are not mitzvos, are hinted at in the words “upon you,” and they too must be done with “the fear of Heaven.”19 The neck hints at this because food passes through it, and from eating we can draw the same lesson for every other everyday activity. The neck also hints at the second level, the yearning for mitzvos. As we know, the appetite for food awakens desires and cravings for physical things.20 Avraham Avinu lifted those very cravings up into avodas Hashem.
וּבָזֶה יְבוֹאַר מַאֲמָרָם ז״ל שֶׁהִזְכַּרְנוּ לְעֵיל, מַרְגָּלִית טוֹבָה הָיְתָה תְּלוּיָה בְּצַוָּארוֹ שֶׁל אַבְרָהָם אָבִינוּ, שֶׁכָּל חוֹלֶה הָרוֹאֶה אוֹתָהּ מִיָּד נִתְרַפֵּא. דְּ׳צַוָּארוֹ׳ שֶׁל אַבְרָהָם מְרַמֵּז עַל שְׁנֵי הַמַּדְרֵגוֹת הָאֲמוּרוֹת, הָאַחַת, ׳בְּכָל דְּרָכֶיךָ דָעֵהוּ׳, שֶׁכָּל הֲלִיכוֹתָיו שֶׁל אַבְרָהָם אֲפִילּוּ דְּבָרִים הַגַּשְׁמִיִּים כְּמוֹ אֲכִילָה וְכַדּוֹמֶה, הַכֹּל הָיָה לְשֵׁם שָׁמַיִם, וּכְפִי שֶׁשָּׁנִינוּ וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם (אבות א, ג), הַיְינוּ שֶׁאֲפִילּוּ בְּדִבְרֵי הָרְשׁוּת הַנִּרְמָז בְּתֵיבַת ׳עֲלֵיכֶם׳, גַּם הֵם צָרִיךְ שֶׁיֵּיעָשׂוּ מִתּוֹךְ ׳מוֹרָא שָׁמַיִם׳. וְנִרְמָז עִנְיָן זֶה בְּ׳צַוָּארוֹ׳, שֶׁהוּא מְקוֹם הָאֲכִילָה, וּמִכָּאן נַקִּישׁ לִשְׁאָר עִנְיְינֵי הָרְשׁוּת. וְגַם מְרוּמָּז בְּ׳צַוָּארוֹ׳ הַמַּדְרֵגָה הַשְּׁנִיָּה, שֶׁהִיא עִנְיַן הַתְּשׁוּקָה לַמִּצְוֹות, דְּנוֹדַע שֶׁתַּאֲוַת הָאֲכִילָה מְבִיאָה לִרְצוֹנוֹת וּתְשׁוּקָה לִדְבָרִים גַּשְׁמִיִּים, (עיין ברכות כט, ב ותלמידי רבינו יונה שם, זוהר ח״ב קנד, ב. של״ה הקדוש שער האותיות, קדושה, ד״ה בפה ובוושט), וְאַבְרָהָם אָבִינוּ ע״ה הֶעֱלָה אֶת אוֹתָם הַתְּשׁוּקוֹת לַעֲבוֹדָתוֹ יִתְבָּרֵךְ.
  1. Avos 1:3. ↩
  2. See Berachos 29b and Talmidei Rabbeinu Yonah there; Zohar II 154b; Shelah, Shaar HaOsiyos, Kedushah, s.v. Bapeh uvaveshet. ↩
13bThis is the meaning of “every sick person who saw it was healed at once.” It speaks of someone whose soul is sick. Such a person would come and learn two things from Avraham Avinu: to long for avodas Hashem, and to bring all his appetites under the Creator's rule. And “when he died, the Holy One, blessed be He, hung it on the orb of the sun”: after Avraham's passing, we can learn these same two things from the way the sun behaves. Of the sun we say in Kel Adon, on Shabbos morning, “Glad and joyous to do the will of their Maker,” words that show how greatly it longs to do its Maker's will.21 The sun also teaches the second thing: all its movements are for the honor of the Creator. As it is written, “like the sun going forth in its might,” which alludes to mesirus nefesh, the readiness to give one's life, in doing Hashem's will with all one's strength.22
וְזֶה הַפֵּירוּשׁ ׳כָּל חוֹלֶה הָרוֹאֶה אוֹתָהּ מִיָּד מִתְרַפֵּא׳ הַכַּוָּונָה בָּזֶה לְחוֹלֶה בְּחוֹלִי הַנֶּפֶשׁ, הָיָה בָּא לוֹמֵד מֵאַבְרָהָם אָבִינוּ ע״ה שְׁנֵי דְּבָרִים אֵלּוּ, חֲשָׁקוֹת לַעֲבוֹדַת הַבּוֹרֵא, וְכֵן לְשַׁעְבֵּד אֶת כָּל הַתַּאֲוֹות לַבּוֹרֵא יִתְבָּרֵךְ. ׳וּמִשֶּׁמֵּת תְּלָאָהּ הקב״ה בְּגַלְגַּל חַמָּה׳, הַיְינוּ שֶׁלְּאַחַר פְּטִירַת אַבְרָהָם, נוּכַל לִלְמוֹד שְׁנֵי עִנְיָינִים הַלָּלוּ מִמִּנְהַג גַּלְגַּל הַחַמָּה, שֶׁעָלֶיהָ נֶאֱמַר (נוסח אל אדון בברכת יוצר אור בשבת) ״שָׂשִׂים וּשְׂמֵחִים לַעֲשׂוֹת רְצוֹן קוֹנָם״, הַמּוֹרֶה עַל גּוֹדֶל חֶשְׁקָהּ לַעֲשׂוֹת רְצוֹן קוֹנָהּ. וְכֵן אֶפְשָׁר לִלְמוֹד מִן הַחַמָּה אֶת הָעִנְיָן הַשֵּׁנִי, שֶׁכָּל תַּהֲלוּכוֹתֶיהָ הוּא לִכְבוֹד הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ, כַּכָּתוּב ״כְּצֵאת הַשֶּׁמֶשׁ בִּגְבוּרָתוֹ״ (שופטים ה, לא), הַמְּרַמֵּז לְעִנְיַן מְסִירוּת נֶפֶשׁ לַעֲשׂוֹת רְצוֹן ה׳ בְּכָל הַכּוֹחוֹת.
  1. Kel Adon, in the blessing of Yotzer Ohr on Shabbos. These exact words are from the blessing over the new moon (Sanhedrin 42a); Kel Adon says the luminaries are “glad as they go forth and joyous as they return, doing with awe the will of their Maker.” ↩
  2. Shoftim 5:31. ↩
In shortThe gem on Avraham's neck, where food passes, stands for his two levels that heal sick souls; after his death the sun teaches both.
14May Hashem grant that we serve Him in the way of “and they shall guard the way of Hashem.” Through this may we bring near the days of Moshiach, and may this verse be fulfilled in us: “Not a hunger for bread … but to hear the word of Hashem.”23 The verse shows that in everything, the main aim will be to fulfill the will of Hashem that lies within it. It also hints at what we said: all our yearnings will be not for physical things but only to do Hashem's will, and all our ways will be for the sake of Heaven and in the way of the Torah. By serving our Creator in this way, may we be privileged to reach those days and to greet our righteous Moshiach. Amen.
ה׳ יְזַכֵּנוּ לַעֲבוֹד עֲבוֹדָתוֹ, בִּבְחִינַת ״וְשָׁמְרוּ דֶּרֶךְ ה׳״ כַּנִּזְכָּר לְעֵיל, וּבָזֶה נְקָרֵב יְמוֹת הַמָּשִׁיחַ, וִיקוּיַּם בָּנוּ הַכָּתוּב ״לֹא רָעָב לַלֶּחֶם וְגוֹ׳ כִּי אִם לִשְׁמוֹעַ אֵת דְּבַר ה׳״ (עמוס ח, יא), הַמּוֹרֶה שֶׁבְּכָל הַדְּבָרִים יִהְיֶה עִיקָּר הַמְּכוּוָּן לְקִיּוּם רְצוֹן ה׳ שֶׁבָּהֶם, וְרוֹמֵז עַל הָאָמוּר, שֶׁכָּל תְּשׁוּקָתֵינוּ לֹא יִהְיוּ לַדְּבָרִים הַגַּשְׁמִיִּים, כִּי אִם רַק לַעֲשׂוֹת רְצוֹן ה׳, וְשֶׁכָּל דַּרְכֵּינוּ יִהְיוּ לְשֵׁם שָׁמַיִם וּבְדֶרֶךְ הַתּוֹרָה. וּבָזֶה שֶׁנַּעֲבוֹד אֶת בּוֹרְאֵנוּ בָּזֶה הַדֶּרֶךְ, נִזְכֶּה לְהַגִּיעַ לְיָמִים אֵלּוּ, וּלְקַבֵּל אֶת פְּנֵי מְשִׁיחַ צִדְקֵנוּ, אָמֵן:
  1. Amos 8:11. ↩
In shortMay we serve Hashem with longing, our ways all for Heaven's sake, and so bring the days of Moshiach.
Takeaway

Avraham's heart ran ahead of his feet: the moment Hashem spoke, it already counted as walking. He asks the same of us: to wait eagerly for each mitzvah, asking “When will it come to my hand?”, and to do even our eating and everyday business for the sake of Heaven. One who lives this way is not paid by the world; the world simply stands ready to serve him, and Avraham's way, like the gem on his neck, still heals the souls that learn from 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.