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Lehavas David · Parshas Vayeira · Maamar ב

The Dust of Their Feet: Faith in Livelihood

From the Torah ofRav Dovid Matisyohu Rabinowitzהרב דוד מתתיהו בן יחיאל יהושע רבינוביץProfile ›
Bereishis 18:4
יֻקַּח־נָא מְעַט־מַיִם וְרַחֲצוּ רַגְלֵיכֶם וְהִשָּׁעֲנוּ תַּחַת הָעֵץ
Let a little water be taken, please, and wash your feet, and recline under the tree.

Rashi on “and wash your feet”: He thought they were Arabs, who bow down to the dust of their feet, and he was careful not to bring idolatry into his house.

1“Let a little water be taken, please, and wash your feet.”1 Rashi explains: “He thought they were Arabs, who bow down to the dust of their feet, and he was careful not to bring idolatry into his house.” My holy ancestor, zt"l, raises a question about this in his sefer Toldos Adam.2 What sort of idolatry is it, to bow down to the dust of one's feet? Were they really such fools and simpletons as to worship dust? With the other idolatries of those days, such as worship of the sun and the moon, one can still understand, to some extent, how people went wrong. But to stray after dust, a thing of no value at all, is astonishing.
יוּקַּח נָא מְעַט מַיִם וְרַחֲצוּ רַגְלֵיכֶם (יח, ד). פֵּירֵשׁ רש״י ז״ל, כִּסְבוּר שֶׁהֵם עַרְבִיִּים שֶׁמִּשְׁתַּחֲוִים לַאֲבַק רַגְלֵיהֶם, וְהִקְפִּיד שֶׁלֹּא לְהַכְנִיס עֲבוֹדָה זָרָה לְבֵיתוֹ. וְעָמַד בָּזֶה כ״ק זְקֵנִי זצללה״ה בְּסֵפֶר הַקָּדוֹשׁ תּוֹלְדוֹת אָדָם (ד״ה א״י יקח), מַה פֵּשֶׁר עֲבוֹדָה זָרָה זֹאת שֶׁהָיוּ מִשְׁתַּחֲוִים לַאֲבַק רַגְלֵיהֶם, וְכִי כָּל כָּךְ שׁוֹטִים וּפְתָאִים הָיוּ, לַעֲבוֹד וּלְהִשְׁתַּחֲוֹות לַאֲבַק רַגְלֵיהֶם. וּבִשְׁלָמָא שְׁאָר עֲבוֹדוֹת זָרוֹת שֶׁעָבְדוּ בִּימֵיהֶם, כְּגוֹן חַמָּה וּלְבָנָה וְכַדּוֹמֶה, יֵשׁ עוֹד מָקוֹם לְהָבִין אֶת טָעוּתָם בָּזֶה, אַךְ לִטְעוֹת אַחַר אָבָק שֶׁהוּא דָּבָר שֶׁאֵין בּוֹ עֵרֶךְ כְּלָל, הוּא פֶּלֶא.
  1. Bereishis 18:4. ↩
  2. R' Yehoshua of Ostrova, author of Toldos Adam, father-in-law of the first Biala Rebbe. Toldos Adam, s.v. Yukach na. ↩
In shortRashi says Avraham feared his guests worshipped the dust of their feet; the Toldos Adam asks how anyone could worship mere dust.
2My holy ancestor explains. A great principle of faith in Hashem is to believe that everything a person does and accomplishes comes entirely from the Creator's power. It is He Who gives a person the strength and vigor to work and toil to bring home food for his household. A Jew's level of faith depends on this. If he knows and recognizes that everything comes from Hashem's power, and does not say in his heart, “My strength and the might of my hand made me this wealth,”3 then he is called a believer. But if he thinks otherwise and imagines, Heaven forbid, that his own strength made his wealth, he no longer counts as a believer. He is one who “bows down to the dust of his feet”: he credits his property and wealth to his own efforts, to the toil of his running feet. This counts as a kind of idolatry, for he is, Heaven forbid, like one who denies that everything is done by Hashem.
וּמְפָרֵשׁ זְקֵנִי זצללה״ה, כִּי הִנֵּה יְסוֹד גָּדוֹל בֶּאֱמוּנַת ה׳, לְהַאֲמִין שֶׁכָּל מַה שֶׁאָדָם עוֹשֶׂה וּפוֹעֵל, הַכֹּל מִכּוֹחוֹ שֶׁל הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ, וְהוּא הַנּוֹתֵן לוֹ כֹּחַ וְעוֹז לַעֲסוֹק וְלִטְרוֹחַ לְהָבִיא טֶרֶף בֵּיתוֹ. וּבָזֶה תָּלוּי מַדְרֵגַת הָאֱמוּנָה שֶׁל אִישׁ יִשְׂרָאֵל, שֶׁאִם יוֹדֵעַ וּמַכִּיר שֶׁהַכֹּל הוּא מִכּוֹחוֹ יִתְבָּרַךְ שְׁמוֹ, וְאֵינוֹ אוֹמֵר בִּלְבָבוֹ ״כּוֹחִי וְעוֹצֶם יָדִי עָשָׂה לִי אֶת הַחַיִל הַזֶּה״, בָּזֶה נִקְרָא שֶׁהוּא מַאֲמִין בּוֹ יִתְבָּרַךְ, אַךְ בְּאִם דַּעַת אַחֶרֶת עִמּוֹ, וח״ו מְדַמֶּה בְּמַחְשַׁבְתּוֹ שֶׁכֹּחוֹ עָשָׂה לוֹ חֵילוֹ, זֶה הָאָדָם יוֹצֵא מִכְּלַל מַאֲמִין, וְהוּא בִּבְחִינַת ׳מִשְׁתַּחֲוֶה לַאֲבַק רַגְלָיו׳, הַיְינוּ שֶׁתּוֹלֶה שֶׁהוֹנוֹ וְעוֹשְׁרוֹ בָּא עַל יְדֵי פְּעוּלָּתוֹ שֶׁטּוֹרֵחַ וְעוֹשֶׂה בִּרְדִיפַת רַגְלָיו, וְזֶה נֶחְשָׁב כִּבְחִינַת עֲבוֹדָה זָרָה, כֵּיוָן שֶׁהוּא ח״ו כְּכוֹפֵר בְּכָךְ שֶׁהַכֹּל נַעֲשֶׂה מֵאִיתּוֹ יִתְבָּרַךְ.
  1. Devarim 8:17. ↩
In shortTo “bow to the dust of one's feet,” the Toldos Adam explains, is to credit one's livelihood to one's own toil, a kind of idolatry.
3This faith, believing that everything one does and attains comes entirely from Hashem's power, is found only in Israel. The nations, by contrast, always stress “my strength and the might of my hand.” This is what Rashi means. Avraham thought his guests were Arabs, and so like the rest of the nations, who say in their hearts, “my strength and the might of my hand.” That is why he thought they “bow down to the dust of their feet,” in the sense just described. Avraham Avinu was careful not to bring this idolatry into his house, and so he told them, “and wash your feet.” For he stood for the very opposite. He made known faith in the God of the world: that everything is done by Him, and that success does not depend on how much one toils, for “not by strength does a man prevail.”4 Rather, Hashem is the One Who provides and prepares food for all His creatures. That is the gist of his holy words.
וְהִנֵּה מַדְרֵגַת אֱמוּנָה זוֹ, לְהַאֲמִין שֶׁכָּל מַה שֶׁעוֹשֶׂה וּמַשִּׂיג הַכֹּל הוּא מִכּוֹחוֹ יִתְבָּרַךְ שְׁמוֹ, יֶשְׁנָהּ רַק אֵצֶל בְּנֵי יִשְׂרָאֵל, אֲבָל לְעוּמַּת זֶה הַגּוֹיִים מִתְהַלְּכִים תָּמִיד בְּהַדְגָּשַׁת ׳כּוֹחִי וְעוֹצֶם יָדִי׳. וְזֶה הַכַּוָּונָה כָּאן, שֶׁהָיָה אַבְרָהָם סָבוּר שֶׁהֵם עַרְבִיִּים, וְאִם כֵּן הֵם כִּשְׁאָר אוּמּוֹת הָעוֹלָם הָאוֹמְרִים בִּלְבָבָם כּוֹחִי וְעוֹצֶם יָדִי, וְזֶהוּ שֶׁהָיָה סָבוּר שֶׁהֵם בִּבְחִינַת ׳מִשְׁתַּחֲוִים לַאֲבַק רַגְלֵיהֶם׳ כַּנִּזְכָּר לְעֵיל, וְהִקְפִּיד אַבְרָהָם אָבִינוּ ע״ה שֶׁלֹּא לְהַכְנִיס עֲבוֹדָה זָרָה זוֹ לְתוֹךְ בֵּיתוֹ, וְעַל כֵּן אָמַר לָהֶם ׳וְרַחֲצוּ רַגְלֵיכֶם׳. כִּי אַבְרָהָם אָבִינוּ ע״ה הָיָה הֵיפֶךְ זֶה, וְהָיָה מוֹדִיעַ אֱמוּנַת אֱלֹקֵי עוֹלָם, שֶׁהַכֹּל נַעֲשָׂה עַל יָדוֹ, וְהַהַצְלָחָה אֵינֶנָּה תְּלוּיָה בְּרוֹב הַטִּירְחָה, דְּלָא בְכֹחַ יִגְבַּר אִישׁ, רַק הַשֵּׁם יִתְבָּרַךְ הוּא הַמַּמְצִיא וּמֵכִין מָזוֹן לְכָל בְּרִיּוֹתָיו, עכתדה״ק.
  1. Shmuel I 2:9. ↩
In shortAvraham, who taught that Hashem alone provides, had his guests wash their feet to keep out the nations' reliance on their own strength.
4Following his approach, it seems we can explain Chazal's teaching about the wise: “And cover yourself in the dust of their feet.”5 Why did Chazal choose this expression? Why not say simply, “Attach yourself to the wise”? What were they hinting at?
וְעַל פִּי דַּרְכּוֹ נִרְאֶה לְפָרֵשׁ מַאֲמַר חז״ל (אבות א, ד) וֶהֱוֵי מִתְאַבֵּק בַּעֲפַר רַגְלֵיהֶם. דְּצָרִיךְ בֵּיאוּר זֶה הַלָּשׁוֹן, מַדּוּעַ לֹא נָקְטוּ בְּלָשׁוֹן פָּשׁוּט ׳תְּחַבֵּר עַצְמְךָ לַחֲכָמִים׳, וּמָה רָצוּ לִרְמוֹז בְּלָשׁוֹן זֶה.
  1. Avos 1:4. ↩
In shortWhy does Avos tell us to cover ourselves in the dust of the feet of the wise, rather than simply to attach ourselves to them?
5Let us first look at a verse: “And it was, when Moshe raised his hand, Israel prevailed …”6 It seems to hint at the following. Moshe Rabbeinu raised up the work of Israel's hands: he taught Israel to understand and know that all the work of its hands is done by Hashem's power. Then “Israel prevailed,” in the merit of its faith in Hashem. And “when he let down his hand” refers to a time when Israel, Heaven forbid, did not grasp this core principle of faith: to lift up the work of its hands to Hashem and know that it comes only from His power. Then “Amalek prevailed.” The kelipah of Amalek, the force of impurity that is denial of Hashem, Heaven forbid, overpowered Israel, which was then not privileged to receive Hashem's flow of blessing.
וּנְבָאֵר זֶה, בְּהֶקְדֵּם מַאֲמַר הַכָּתוּב (שמות יז, יא) ״וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל״ וְגוֹ׳. וְנִרְאֶה לִרְמוֹז בָּזֶה, שֶׁכַּאֲשֶׁר הֶעֱלָה מֹשֶׁה רַבֵּינוּ ע״ה וְהִגְבִּיהַּ אֶת פְּעוּלַּת יְדֵיהֶם שֶׁל בְּנֵי יִשְׂרָאֵל, הַיְינוּ שֶׁלִּימֵּד אוֹתָם לְהַשְׂכִּיל וְלֵידַע שֶׁכָּל מַעֲשֵׂי יְדֵיהֶם נַעֲשָׂה מִכּוֹחוֹ יִתְבָּרַךְ שְׁמוֹ, אֲזַי ׳וְגָבַר יִשְׂרָאֵל׳, בִּזְכוּת הָאֱמוּנָה בַּה׳, אֲבָל ׳כַּאֲשֶׁר יָנִיחַ יָדוֹ׳, הַיְינוּ שח״ו לֹא הִשְׂכִּילוּ יִשְׂרָאֵל אֶת עִיקַּר הָאֱמוּנָה הַזֶּה לְהַגְבִּיהַּ פְּעוּלּוֹת יְדֵיהֶם לַה׳, לֵידַע שֶׁהֵם רַק מִכּוֹחוֹ יִתְבָּרַךְ, אֲזַי ׳וְגָבַר עֲמָלֵק׳, הָיָה גּוֹבֵר עֲלֵיהֶם קְלִיפַּת עֲמָלֵק שֶׁהִיא הַכְּפִירָה בַּה׳ ח״ו, וְלֹא הָיוּ זוֹכִים לְהַשְׁפָּעַת וּבִרְכַּת ה׳.
  1. Shemos 17:11. ↩
In shortWhen Moshe taught Israel to lift its handiwork up to Hashem, it prevailed; when it lost that faith, Amalek, the force of denial, prevailed.
6Such, too, was the service of the wise: they taught the people to lift up the work of their hands to Hashem, as Moshe Rabbeinu did. This is what Chazal meant by “And cover yourself in the dust of their feet.” The “dust” of the wise, everything they do and toil at, comes only out of faith in Hashem. Their faith is so strong that they know with certainty that only Hashem's power brought them their livelihood, and their toil is no more than a means. So with these words Chazal hint at a way to bring faith in Hashem into the very midst of one's toil and work, knowing in every single thing that it comes only from His power.
וְכֵן הָיְתָה עֲבוֹדַת חֲכָמֵינוּ, שֶׁהָיוּ מְלַמְּדִים אֶת הָעָם דַּעַת לְהַגְבִּיהַּ וּלְהַעֲלוֹת פְּעוּלַּת יְדֵיהֶם לַה׳, כַּעֲבוֹדַת מֹשֶׁה רַבֵּינוּ ע״ה הַנִּזְכָּר לְעֵיל. וְזֶהוּ שֶׁאָמְרוּ חז״ל (אבות א, ד) וֶהֱוֵי מִתְאַבֵּק בַּעֲפַר רַגְלֵיהֶם, שֶׁאֵצֶל הַחֲכָמִים, הָאָבָק וְהֶעָפָר שֶׁלָּהֶם דְּהַיְינוּ כָּל מַה שֶׁעוֹשִׂים וְטוֹרְחִים, הוּא רַק מִתּוֹךְ אֱמוּנַת ה׳, שֶׁבְּתוֹקֶף אֱמוּנָתָם יוֹדְעִים נֶאֱמָנָה שֶׁרַק מִכּוֹחוֹ יִתְבָּרַךְ שְׁמוֹ הִשִּׂיגוּ פַּרְנָסָתָם, וְטִירְחָתָם אֵינָהּ אֶלָּא סִיבָּה. וְזֶה כַּוָּונַת חז״ל ׳וֶהֱוֵי מִתְאַבֵּק בַּעֲפַר רַגְלֵיהֶם׳, רוֹמֵז שֶׁדֶּרֶךְ לְהַכְנִיס אֱמוּנַת ה׳ גַּם בְּתוֹךְ מַה שֶׁטּוֹרְחִים וּפוֹעֲלִים, לָדַעַת בְּכָל דָּבָר וְדָבָר שֶׁהוּא רַק מִכּוֹחוֹ יִתְבָּרַךְ שְׁמוֹ.
In shortThe wise toiled with faith that Hashem alone provides; covering oneself in their “dust” means bringing that faith into one's own work.
7The same approach explains a teaching of Chazal in the Gemara: “Emunas, ‘the faith of’: this is Seder Zera'im.”7 Tosafos, the medieval commentators on the Gemara, cite the Yerushalmi, the Jerusalem Talmud, to explain what links Seder Zera'im to faith: a farmer believes in Hashem, the Life of the worlds, and sows. We may explain it this way. A farmer exerts himself greatly and does everything with his own hands: he plows, sows and does the other labors, until after immense toil he sees produce. So he can easily fall into the error of “my strength and the might of my hand.” When, despite all this, he sows while believing in the Life of the worlds, and does not credit his own strength, he shows that his faith in Hashem is strong. That is why “faith” is Seder Zera'im.
וְעַל פִּי זֶה יְבוֹאַר גַּם מַה שֶׁאָמְרוּ חז״ל בְּמַסֶּכֶת שַׁבָּת (לא, א) ׳אֱמוּנַת׳ (ישעיהו לג, ו) זֶה סֵדֶר זְרָעִים. וּפֵירְשׁוּ שָׁם הַתּוֹסָפוֹת בְּשֵׁם הַיְרוּשַׁלְמִי עִנְיַן הַשַּׁיָּיכוּת שֶׁל סֵדֶר זְרָעִים לֶאֱמוּנָה, שֶׁמַּאֲמִין בְּחַי עוֹלָמִים וְזוֹרֵעַ. וְיֵשׁ לְפָרֵשׁ, דֶּהֱיוֹת שֶׁהָאָדָם כַּאֲשֶׁר עוֹבֵד הָאֲדָמָה מְיַיגֵּעַ עַצְמוֹ מְאֹד, וְהַכֹּל עוֹשֶׂה בְּפוֹעֵל יָדָיו, שֶׁחוֹרֵשׁ וְזוֹרֵעַ וְעוֹשֶׂה שְׁאָר מְלָאכוֹת עַד שֶׁאַחֲרֵי יְגִיעוֹת עֲצוּמוֹת רוֹאֶה פֵּירוֹת, אֲזַי בְּקַל יָכוֹל הוּא לָבֹא לִידֵי טָעוּת שֶׁל כּוֹחִי וְעוֹצֶם יָדִי. וְכַאֲשֶׁר עִם כָּל זֹאת הוּא זוֹרֵעַ וּמַאֲמִין בְּחַי עוֹלָמִים וְאֵינוֹ תּוֹלֶה בְּכוֹחוֹ, מַרְאֶה בְּכָךְ שֶׁאֱמוּנָתוֹ חֲזָקָה בַּה׳, וְלָכֵן אֱמוּנָה זֶה סֵדֶר זְרָעִים.
  1. Shabbos 31a, and Tosafos there; Yeshayahu 33:6. The Gemara reads the terms of this verse as the six orders of the Mishnah; Seder Zera'im, “Seeds,” deals with the laws of agriculture. ↩
In shortSeder Zera'im is called “faith”: the farmer, whose toil is most visible, shows strong faith when he still sows trusting in Hashem.
8The same idea can be read into the prayer of the Kohen Gadol, the High Priest, on Yom Kippur.8 Before he left the holy service in the Holy of Holies, he would pray, “May it be Your will, Hashem our God, that this year be rainy …” At first glance this is very surprising. At the very height of the service of this holy day, the Kohen Gadol chose that moment to pray about material things and livelihood! On our approach, we may say that he was pleading with Hashem on behalf of Bnei Yisrael: that throughout the year, while they were busy earning a living, they would be privileged to know that livelihood and all material things come entirely from Heaven. For if they do not remember this, it is a kind of idolatry and denial of Hashem, Heaven forbid, as we saw with “the dust of their feet.” That is why it was so necessary to pray for this at that holy moment.
וְזֶה אֶפְשָׁר לְהַעֲמִיס גַּם בִּתְפִלַּת כֹּהֵן גָּדוֹל בְּיוֹם הַכִּפּוּרִים (יומא נג, ב), שֶׁקּוֹדֶם שֶׁיָּצָא מֵעֲבוֹדַת הַקּוֹדֶשׁ לִפְנַי וְלִפְנִים, הָיָה מִתְפַּלֵּל ׳יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלוֹקֵינוּ שֶׁתְּהֵא שָׁנָה זוֹ גְּשׁוּמָה׳ וְכוּ׳. וְלִכְאוֹרָה הוּא פֶּלֶא גָּדוֹל, אֲשֶׁר הַכֹּהֵן הַגָּדוֹל בְּעִיצּוּמוֹ שֶׁל עֲבוֹדַת יוֹם הַקָּדוֹשׁ, אָז דַּוְקָא הָיָה מִתְפַּלֵּל עַל עִנְיְינֵי גַּשְׁמִיּוּת וּפַרְנָסָה. וְעַל פִּי דַּרְכֵּינוּ יֵשׁ לוֹמַר, שֶׁהָיָה עוֹמֵד לְבַקֵּשׁ מֵה׳ עַל בְּנֵי יִשְׂרָאֵל, אֲשֶׁר בְּכָל יְמוֹת הַשָּׁנָה כְּשֶׁיִּהְיוּ עוֹסְקִים בְּפַרְנָסָתָם, יִזְכּוּ לָדַעַת שֶׁעִנְיַן הַפַּרְנָסָה וְכָל דְּבָרִים גַּשְׁמִיִּים הַכֹּל מִן הַשָּׁמַיִם הוּא, כֵּיוָן שֶׁאִם לֹא יִזְכְּרוּ כֵּן, הֲרֵי זֶה בְּחִינַת עֲבוֹדָה זָרָה וּכְפִירָה בַּה׳ ח״ו כַּנִּזְכָּר לְעֵיל, עַל כֵּן הָיָה מֵהַנָּחוּץ מְאֹד לְהִתְפַּלֵּל עַל זֶה בְּעֵת הַקְּדוּשָּׁה הַזֹּאת.
  1. Yoma 53b. ↩
In shortAt Yom Kippur's holiest moment the Kohen Gadol prayed that Bnei Yisrael know their livelihood comes from Heaven, since forgetting it is a kind of idolatry.
9This also lets us understand a request in Birkas HaMazon, the Grace after Meals: “Please, Hashem our God, do not make us dependent on the gifts of flesh and blood.” A person sometimes does need to receive a gift from his fellow. But we ask Hashem to grant us the understanding that our livelihood does not come from flesh and blood. It comes “only from Your hand, which is full and open …” You alone, the Holy One, blessed be He, give us our livelihood, and our sustenance is entrusted to Your hand alone, not to the hands of flesh and blood.
וּבָזֶה יֵשׁ לְפָרֵשׁ אֶת דִּבְרֵי הַבַּקָּשָׁה בְּבִרְכַּת הַמָּזוֹן ׳וְנָא אַל תַּצְרִיכֵנוּ ה׳ אֱלוֹקֵינוּ לֹא לִידֵי מַתְּנַת בָּשָׂר וָדָם׳, דְּאַף שֶׁפְּעָמִים וְצָרִיךְ לָאָדָם לְקַבֵּל מַתָּנָה מֵחֲבֵירוֹ, אַךְ אָנוּ מְבַקְּשִׁים מֵהַשֵּׁם יִתְבָּרַךְ שֶׁיְּחוֹנֵן אוֹתָנוּ דַּעַת לְהָבִין שֶׁפַּרְנָסָתֵינוּ אֵינָהּ בָּאָה מִבָּשָׂר וָדָם, אֶלָּא ׳כִּי אִם מִיָּדְךָ הַמְּלֵאָה הַפְּתוּחָה׳ וְכוּ׳, שֶׁרַק אַתָּה הקב״ה נוֹתֵן לָנוּ פַּרְנָסָה, וְהַמְּזוֹנוֹת מְסוּרִים רַק בְּיָדְךָ וְלֹא בִּידֵי בָּשָׂר וָדָם.
In shortIn Birkas HaMazon we ask to understand that even what reaches us through people comes from Hashem's full and open hand.
10May the Holy One, blessed be He, grant us the understanding to know and grasp that everything comes from Hashem Himself. Amen, may it be His will.
יְזַכֵּנוּ הקב״ה לָזֶה, שֶׁיִּהְיֶה לָנוּ דַּעַת לְהָבִין וּלְהַשְׂכִּיל שֶׁהַכֹּל בָּא מהקב״ה בְּעַצְמוֹ, אָמֵן כֵּן יְהִי רָצוֹן:
In shortMay Hashem grant us the understanding that everything comes from Hashem Himself.
Takeaway

Bowing to the dust of our feet means crediting our livelihood to our own running and toil, a kind of idolatry that Avraham would not let into his house. The way of Moshe and of the wise is to lift the work of our hands up to Hashem, knowing that our toil is only a means and that He alone provides, like the farmer who plows and sows while trusting in the Life of the worlds. Each time we say “from Your full and open hand,” we can ask Hashem for this understanding.

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

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