Washing Off the Dust: All Is from Hashem
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 Bereishis 18:4: “Let a little water be taken” means through a messenger. “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, and recline under the tree.”1 Rashi explains: “‘Let it be taken, please’: through a messenger …” And on “and wash your feet” he 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.” But why did Avraham have the water taken through a messenger? It is astonishing that Avraham Avinu, the man of kindness, did not do this kindness himself. We must also ask a question that my holy ancestor, zt"l, raised in his holy sefer Toldos Adam:2 what was this bowing down to the dust of their feet? Were there really people so foolish as to think that dust has any substance, to the point of worshipping it and bowing down to it?
יוּקַּח נָא מְעַט מַיִם וְרַחֲצוּ רַגְלֵיכֶם וְהִשָּׁעֲנוּ תַּחַת הָעֵץ (יח, ד). פֵּירֵשׁ רש״י ז״ל יוּקַּח נָא עַל יְדֵי שָׁלִיחַ וְכוּ׳. וְרַחֲצוּ רַגְלֵיכֶם, כִּסְבוּר שֶׁהֵם עַרְבִיִּים שֶׁמִּשְׁתַּחֲוִים לַאֲבַק רַגְלֵיהֶם, וְהִקְפִּיד שֶׁלֹּא לְהַכְנִיס עֲבוֹדָה זָרָה לְבֵיתוֹ. וְיֵשׁ לְהָבִין, מַדּוּעַ אָמַר יוּקַּח נָא עַל יְדֵי שָׁלִיחַ, דְּפֶלֶא הוּא שֶׁאַבְרָהָם אָבִינוּ ע״ה אִישׁ הַחֶסֶד לֹא עָשָׂה הַחֶסֶד בְּעַצְמוֹ אֶלָּא עַל יְדֵי שָׁלִיחַ. וְעוֹד יֵשׁ לְדַקְדֵּק, וּכְבָר עָמַד בָּזֶה כ״ק זְקֵנִי זצללה״ה בְּסֵפֶר הַקָּדוֹשׁ תּוֹלְדוֹת אָדָם (ד״ה א״י יקח), מֶה הָיָה הָעִנְיָן שֶׁהִשְׁתַּחֲוּו לַאֲבַק רַגְלֵיהֶם, וְכִי הָיוּ בָּעוֹלָם שׁוֹטִים כָּל כָּךְ הַסְּבוּרִים שֶׁאָבָק יֵשׁ בּוֹ מַמָּשׁ, עַד כְּדֵי שֶׁהָיוּ עוֹבְדִים לוֹ וּמִשְׁתַּחֲוִים לוֹ.
- Bereishis 18:4. ↩
- R' Yehoshua of Ostrova, author of Toldos Adam, father-in-law of the first Biala Rebbe. Toldos Adam, s.v. Yukach na. ↩
In shortWhy did Avraham, the man of kindness, send the water through a messenger, and how could anyone worship the dust of their feet?
2Along the way we will also explain a teaching of the Gemara on the verses “And Yaakov was left alone, and a man wrestled with him … and the socket of Yaakov's hip was dislocated as he wrestled with him.” The Gemara comments: “This teaches that they raised the dust of their feet up to the Throne of Glory.”3 What do Chazal mean by raising the dust of their feet up to the Throne of Glory?
וְאַגַּב נְבָאֵר גַּם מַה דְּאִיתָא בַּגְּמָרָא (חולין צא, א) עַל הָא דִּכְתִיב (בראשית לב, כה כו) ״וַיִּוָּותֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ וְכוּ׳ וַתֵּקַע כַּף יֶרֶךְ יַעֲקֹב בְּהֵאָבְקוֹ עִמּוֹ״, מְלַמֵּד שֶׁהֶעֱלוּ אֲבַק מַרְגְּלוֹתָם עַד כִּסֵּא הַכָּבוֹד. וְיֵשׁ לְהָבִין דִּבְרֵי חז״ל אֵלּוּ, מַהוּ הָעִנְיָן בָּזֶה שֶׁהֶעֱלוּ אֲבַק רַגְלֵיהֶם עַד כִּסֵּא הַכָּבוֹד.
- Bereishis 32:25–26; Chullin 91a. The Gemara connects vayei'avek, “wrestled,” with avak, “dust.” ↩
In shortWhat does the Gemara mean when it says that Yaakov and the man raised the dust of their feet to the Throne of Glory?
3To explain all this, let us first cite a verse later in the parshah: “For I have known him, so that he will command his children and his household after him, and they will keep the way of Hashem, to do tzedakah and justice, so that Hashem may bring upon Avraham that which He spoke concerning him.”4 Why did Avraham Avinu command his descendants about tzedakah, giving to the poor, more than about any other of the Torah's 613 mitzvos? We must also ask: Chazal teach that “there is no reward for a mitzvah in this world.”5 What, then, does the verse mean by “so that Hashem may bring … that which He spoke concerning him”? That is a reward in this world.6 Still more astonishing: would Avraham Avinu have commanded his descendants to serve the Creator in order to receive a reward, Heaven forbid? Yet that seems to be what the verse implies: he would command his children to keep the way of Hashem so that Hashem would bring upon him what He had spoken to him.
וּלְבָאֵר כָּל זֶה נַקְדִּים מַאֲמַר הַכָּתוּב לְהַלָּן (יח, יט) ״כִּי יְדַעְתִּיו לְמַעַן אֲשֶׁר יְצַוֶּה אֶת בָּנָיו וְאֶת בֵּיתוֹ אַחֲרָיו וְשָׁמְרוּ דֶּרֶךְ ה׳ לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט לְמַעַן הָבִיא ה׳ עַל אַבְרָהָם אֵת אֲשֶׁר דִּיבֶּר עָלָיו״. וְיֵשׁ לְדַקְדֵּק, מַדּוּעַ צִוָּה אַבְרָהָם אָבִינוּ ע״ה לְזַרְעוֹ אַחֲרָיו דַּוְקָא עַל מִצְוַות הַצְּדָקָה, יוֹתֵר מֵעַל שְׁאָר כָּל תרי״ג מִצְוֹות שֶׁבַּתּוֹרָה. גַּם קָשֶׁה, הֲלֹא שְׂכַר מִצְוָה בְּהַאי עָלְמָא לֵיכָּא (קידושין לט, ב), וְאִם כֵּן מַהוּ זֶה שֶׁאוֹמֵר ׳לְמַעַן הָבִיא ה׳ וְגוֹ׳ אֶת אֲשֶׁר דִּיבֶּר עָלָיו׳, שֶׁהוּא שָׂכָר בְּהַאי עָלְמָא (עיין רש״י לעיל יב, א). וְעוֹד תָּמוּהַּ, וְכִי אַבְרָהָם אָבִינוּ ע״ה הָיָה מְצַוֶּה זַרְעוֹ אַחֲרָיו לַעֲבוֹד אֶת הַבּוֹרֵא יִתְבָּרַךְ עַל מְנָת לְקַבֵּל פְּרָס ח״ו, שֶׁכָּךְ מַשְׁמָעוּת הַכָּתוּב לִכְאוֹרָה, שֶׁיְּצַוֶּה לְבָנָיו לִשְׁמוֹר דֶּרֶךְ ה׳ כְּדֵי שֶׁיָּבִיא ה׳ עָלָיו אֶת אֲשֶׁר דִּיבֵּר לוֹ.
In shortWhy did Avraham command tzedakah above all mitzvos, how is reward in this world promised, and did he teach serving for reward?
4To understand all this, we can follow what my holy father and teacher, zt"l, said on the verse “And it will be tzedakah for us, if we keep to do all this commandment.”7 The Shelah, the Shnei Luchos HaBris, writes on the verse “You shall surely give him, and let your heart not be grieved … for because of this thing Hashem will bless you,”8 and asks: what is “because of this thing”? He explains that we must understand why the verse promises a reward to a person who gives his wealth to tzedakah. After all, we know and believe that everything belongs to the Holy One, blessed be He, and that all our money and possessions are His. So when a person gives tzedakah, he gives nothing of his own. For what, then, does he deserve a reward? But the truth is that for the giving itself he deserves no reward. The reward is for giving generously and with joy. This is the meaning of “You shall surely give him, and let your heart not be grieved,” and about this it says, “for because of this thing Hashem your God will bless you in all your deeds and in all your undertakings.”
וּלְהָבִין כָּל זֶה אֶפְשָׁר לוֹמַר, עַל דֶּרֶךְ מַה שֶׁאָמַר כ״ק אָבִי מוֹרִי וְרַבִּי זצללה״ה, עַל הַכָּתוּב (דברים ו, כה) ״וּצְדָקָה תִּהְיֶה לָּנוּ כִּי נִשְׁמוֹר לַעֲשׂוֹת אֶת כָּל הַמִּצְוָה הַזֹּאת״. דְּהִנֵּה אִיתָא בשל״ה (ווי העמודים לבנו פי״ד), עַל הַכָּתוּב (דברים טו, י) ״נָתוֹן תִּתֵּן לוֹ וְלֹא יֵרַע לְבָבְךָ, וְגוֹ׳ כִּי בִּגְלַל הַדָּבָר הַזֶּה יְבָרֶכְךָ ה׳״, וְהִקְשָׁה מַהוּ ׳בִּגְלַל הַדָּבָר הַזֶּה׳. וּפֵירֵשׁ, דְּהִנֵּה יֵשׁ לְהָבִין, מַדּוּעַ כַּאֲשֶׁר נוֹתֵן הָאָדָם מֵהוֹנוֹ לִצְדָקָה מַבְטִיחוֹ הַכָּתוּב שָׂכָר, הֲרֵי יוֹדְעִים וּמַאֲמִינִים אָנוּ שֶׁהַכֹּל שֶׁל הקב״ה וְכָל כַּסְפֵּנוּ וַאֲשֶׁר בִּרְשׁוּתֵנוּ שֶׁלּוֹ הוּא, נִמְצָא שֶׁהָאָדָם אֵינוֹ נוֹתֵן צְדָקָה מִמָּמוֹנוֹ כְּלוּם, וְאִם כֵּן עַל מַה רָאוּי לְקַבֵּל שָׂכָר. אַךְ בֶּאֱמֶת עַל מַה שֶׁנּוֹתֵן הַצְּדָקָה אָכֵן לֹא מַגִּיעַ לוֹ שָׂכָר, אוּלָם הַשָּׂכָר הוּא עַל אֲשֶׁר נוֹתֵן בְּעַיִן יָפָה וּבְשִׂמְחָה. וְזֶהוּ ״נָתוֹן תִּתֵּן לוֹ וְלֹא יֵרַע לְבָבְךָ״, וְעַל זֶה נֶאֱמַר ״כִּי בִּגְלַל הַדָּבָר הַזֶּה יְבָרֶכְךָ ה׳ אֱלֹקֶיךָ בְּכָל מַעֲשֶׂיךָ וּבְכֹל מִשְׁלַח יָדֶיךָ״.
In shortSince all our money is Hashem's, the Shelah teaches, the reward for tzedakah is for giving generously and with joy, not for the giving itself.
5On this basis my holy father explained the verse “And it will be tzedakah for us, if we keep to do all this commandment.” In the mitzvah of tzedakah, the main thing a person himself contributes is the joy and the love. The verse says “if we keep to do,” and “keep” here is used as in “and his father kept the matter,”9 meaning the eager anticipation born of desire, longing and love. So if we fulfill the whole Torah in the way we find in tzedakah, doing all the mitzvos likewise, then the promise made there about tzedakah will be fulfilled in all of them as well. That promise reads: “for because of this thing Hashem your God will bless you in all your deeds …” For, as we saw with tzedakah, longing and love for a mitzvah earn a reward even in this world. That is the gist of his holy words.
וְעַל פִּי זֶה פֵּירֵשׁ הַכָּתוּב ״וּצְדָקָה תִּהְיֶה לָּנוּ כִּי נִשְׁמוֹר לַעֲשׂוֹת אֶת כָּל הַמִּצְוָה הַזֹּאת״, הַיְינוּ שֶׁבְּאִם נְקַיֵּים אֶת כָּל הַתּוֹרָה כּוּלָּהּ בִּבְחִינָה שֶׁמָּצִינוּ בְּמִצְוַות צְדָקָה, שֶׁעִיקַּר הַחֵלֶק שֶׁל הָאָדָם בְּמִצְוַות צְדָקָה הִיא הַשִּׂמְחָה וְהָאַהֲבָה, וְכָךְ גַּם נְקַיֵּים כָּל הַמִּצְוֹות כָּאָמוּר ׳כִּי נִשְׁמוֹר לַעֲשׂוֹת׳, שֶׁהוּא עַל דֶּרֶךְ ״וְאָבִיו שָׁמַר אֶת הַדָּבָר״ (בראשית לז, יא), שֶׁעִנְיָינוֹ הוּא הַצִּיפִּיָּה הַבָּאָה מֵהַחֵשֶׁק וְהַתְּשׁוּקָה וְהָאַהֲבָה, אֲזַי עַל יְדֵי זֶה יִתְקַיֵּים גַּם בְּכָל מִצְוֹות הַתּוֹרָה הַהַבְטָחָה הָאֲמוּרָה בְּמִצְוַת צְדָקָה שָׁם ״כִּי בִּגְלַל הַדָּבָר הַזֶּה יְבָרֶכְךָ ה׳ אֱלֹקֶיךָ בְּכָל מַעֲשֶׂיךָ״ וְגוֹ׳, שֶׁעַל הַתְּשׁוּקָה וְהָאַהֲבָה אֶל הַמִּצְוָה אִיכָּא שָׂכָר אַף בְּהַאי עָלְמָא כַּנִּזְכָּר, עכתדה״ק.
- Bereishis 37:11. ↩
In shortEvery mitzvah done with the joy, longing and love of tzedakah earns blessing even in this world, the Rebbe's father taught.
6aLet us add a further introduction, which explains the mitzvah of tzedakah in a somewhat different way. It is based on what my holy ancestor explained in his holy sefer Toldos Adam on Rashi's words, “he thought … that they bow down to the dust of their feet.” The desired goal is that we come to know and believe that all our actions are done only by Hashem's power, and not to say in our hearts, Heaven forbid, “My strength and the might of my hand.”10 For this is the way and the craft of the yetzer hara: it puts into a person's heart the thought that he succeeds in all his affairs by his own strength and deeds, and so leads him to credit everything to “my strength and the might of my hand,” Heaven forbid. We must always work on this and remove this false notion from our hearts. We must know that it is Hashem “Who gives us strength to make wealth,”11 and that by his own strength a person does and accomplishes nothing.
וְנַקְדִּים עוֹד לְפָרֵשׁ בְּאוֹפֶן אַחֵר קְצָת אֶת עִנְיַן מִצְוַת צְדָקָה, עַל פִּי מַה שֶׁפֵּירֵשׁ כ״ק זְקֵנִי זצלה״ה בְּסֵפֶר הַקָּדוֹשׁ תּוֹלְדוֹת אָדָם, בְּעִנְיַן דִּבְרֵי רש״י ז״ל כִּסְבוּר וְכוּ׳ שֶׁמִּשְׁתַּחֲוִים לַאֲבַק רַגְלֵיהֶם. דְּתַכְלִית הַנִּרְצֶה הוּא לְהַגִּיעַ לֵידַע וּלְהַאֲמִין שֶׁכָּל פְּעוּלָּתֵינוּ הַכֹּל נַעֲשָׂה רַק בְּכֹחוֹ יִתְבָּרַךְ שְׁמוֹ, וּלְבַל נֹאמַר בִּלְבָבֵנוּ ח״ו כּוֹחִי וְעוֹצֶם יָדִי. כִּי כָּךְ הוּא דַּרְכּוֹ וְאוּמָּנוּתוֹ שֶׁל יֵצֶר הָרַע, לִיתֵּן בְּלֵב הָאָדָם מַחְשָׁבָה שֶׁהוּא בְּכוֹחוֹ וּבְמַעֲשָׂיו מַצְלִיחַ בְּכָל עִנְיָנָיו, וְלִכְלוֹל הַכֹּל בְּסִיבַּת כּוֹחִי וְעוֹצֶם יָדִי ח״ו, וּצְרִיכִים אֲנַחְנוּ תָּמִיד לַעֲבוֹד עַל זֶה, וּלְהוֹצִיא מִלִּבֵּנוּ הַדֵּעָה הַכּוֹזֶבֶת הַזּוֹ, וְלֵידַע שֶׁהוּא יִתְבָּרַךְ הַנּוֹתֵן לָנוּ כֹּחַ לַעֲשׂוֹת חָיִל, וְהָאָדָם מִכּוֹחוֹ אֵינוֹ עוֹשֶׂה וּפוֹעֵל כְּלוּם.
6bIf we have any connection with people whose views are corrupt, who say “my strength and the might of my hand,” it will certainly influence us for the worse, and we will become ready to absorb their false views. The remedy is “Separate yourselves from the midst of this congregation.”12 For in this respect they are idol worshippers, and we are commanded to keep apart from idol worshippers.
וְהִנֵּה בְּאִם יֵשׁ לָנוּ אֵיזֶה שַׁיָּיכוּת לִכְאֵלּוּ אֲנָשִׁים אֲשֶׁר דֵּיעוֹתֵיהֶם מְקוּלְקָלוֹת וְאוֹמְרִים כּוֹחִי וְעוֹצֶם יָדִי, זֶה וַדַּאי מַשְׁפִּיעַ עָלֵינוּ לְרָעָה, וְאָנוּ נַעֲשִׂים בָּזֶה מוּכְשָׁרִים וּמוּכָנִים לְקַבֵּל דֵּיעוֹתֵיהֶם הַכּוֹזְבוֹת, וְלָזֶה הָעֵצָה בָּזֶה הִיא ״הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת״ (במדבר טז, כא), כִּי בָּזֶה הֵמָּה עוֹבְדֵי עֲבוֹדָה זָרָה אֲשֶׁר אָנוּ מְצוּוִּים לִיבָּדֵל מֵהֶם.
- Bamidbar 16:21. ↩
In shortThe yetzer hara makes us credit success to our own strength; those who hold that view are, in this respect, idol worshippers to avoid.
7This explains Avraham Avinu's conduct. At first, when he thought they bowed down to the dust of their feet, he did not want to be in their company at all. That is why he said “let it be taken,” specifically through a messenger, and had the dust washed from their feet. For they were the opposite of Avraham Avinu's way. Avraham made known faith in the God of the world, from Whom all His creatures receive their livelihood, a livelihood that does not depend on great exertion. Only after he had washed them of this idolatry, the flaw he imagined they had, did he attend to them himself, to fulfill the mitzvah of hospitality to guests.
וּבָזֶה מוּבָן, שֶׁאַבְרָהָם אָבִינוּ ע״ה בַּתְּחִילָּה כַּאֲשֶׁר הָיָה סָבוּר שֶׁמִּשְׁתַּחֲוִים לַאֲבַק רַגְלֵיהֶם כַּנִּזְכָּר לְעֵיל, לֹא רָצָה כְּלָל לִהְיוֹת אִתָּם בִּמְחִיצָּתָם, וּלְכָךְ אָמַר יוּקַּח נָא עַל יְדֵי שָׁלִיחַ דַּיְיקָא, וְצִוָּה לִרְחוֹץ אֲבַק רַגְלֵיהֶם, כֵּיוָן שֶׁהֵם הָיוּ הֵיפֶךְ דַּרְכּוֹ שֶׁל אַבְרָהָם אָבִינוּ ע״ה שֶׁהוֹדִיעַ אֱמוּנַת אֱלוֹקֵי עוֹלָם שֶׁמִּמֶּנּוּ בָּא הַפַּרְנָסָה לְכָל בְּרִיּוֹתָיו וְאֵינוֹ תָּלוּי בְּרוֹב הַטִּירְחָה. וְרַק אַחַר שֶׁרְחָצָם מֵעֲבוֹדָה זָרָה זוֹ, כְּמוֹ שֶׁדִּימָּה בְּמַחְשַׁבְתּוֹ שֶׁיֵּשׁ בָּהֶם זֶה הַפְּגָם, מֵאָז כְּבָר הוּא בְּעַצְמוֹ עָסַק עִמָּהֶם לְקַיֵּים מִצְוַת הַכְנָסַת אוֹרְחִים.
In shortAvraham used a messenger only while he suspected his guests of this idolatry; once their feet were washed, he served them himself.
8With this we can resolve why the Torah promised a reward to one who gives tzedakah, when he gives from what belongs to the Holy One, blessed be He. The holy sefarim, among them the Ohr HaChaim and the Tzror HaMor, explain the root of the mitzvah of tzedakah.13 Its purpose is that even when, with Hashem's help, a person is blessed with abundance and success, he should know with certainty that all the money in his possession is only a deposit. It is not his at all, since he did not acquire it by his own strength. For this reason a person was commanded to give some of his money to tzedakah: the money is not his but the poor man's share, held with him as a deposit. When we give tzedakah in this way, it is already clear and settled in our minds that we are not giving from what is ours. So our giving is naturally done with joy, for we know that nothing is being taken from our own portion.
וּבָזֶה אֶפְשָׁר לְיַישֵּׁב, מַדּוּעַ הִבְטִיחָה תּוֹרָה שָׂכָר לְנוֹתֵן צְדָקָה, הֲלֹא מִשֶּׁל הקב״ה הוּא נוֹתֵן. וְהַתְּשׁוּבָה בָּזֶה הִיא, כִּי הִנֵּה שׁוֹרֶשׁ עִנְיַן מִצְוַת צְדָקָה בֵּיאֲרוּ בַּסְּפָרִים הַקְּדוֹשִׁים (עיין באור החיים שמות כב, כד. צרור המור תרומה) שֶׁהוּא בִּכְדֵי שֶׁגַּם כַּאֲשֶׁר בְּעֵזֶר הקב״ה זוֹכֶה הָאָדָם לְשֶׁפַע בְּרָכָה וְהַצְלָחָה, צָרִיךְ לָדַעַת נֶאֱמָנָה אֲשֶׁר כָּל הַמָּמוֹן מוּנָּח בִּרְשׁוּתוֹ רַק בְּתוֹרַת פִּקָּדוֹן וְאֵינוֹ מָמוֹנוֹ כְּלָל כִּי לֹא מִכּוֹחוֹ הִשִּׂיגוֹ, וְעַל כֵּן נִצְטַוָּוה הָאָדָם לָתֵת מִמָּמוֹנוֹ לִצְדָקָה, כֵּיוָן שֶׁמָּמוֹן זֶה אֵינֶנּוּ שֶׁלּוֹ אֶלָּא חֵלֶק הֶעָנִי הַנִּמְצָא אֶצְלוֹ בְּתוֹרַת פִּקָּדוֹן. וְהִנֵּה כַּאֲשֶׁר נוֹתְנִים צְדָקָה בְּאוֹפֶן זֶה, אֲזַי כֵּיוָן שֶׁכְּבָר נִתְאַמֵּת וְנִתְבָּרֵר בְּדַעְתֵּנוּ כִּי לֹא מִשֶּׁלָּנוּ אָנוּ נוֹתְנִים, עַל יְדֵי זֶה מִמֵּילָא נְתִינָתֵנוּ נַעֲשֵׂית בְּשִׂמְחָה, מֵאַחַר שֶׁאָנוּ יוֹדְעִים שֶׁאֵין נִגְרַע מֵחֶלְקֵנוּ כְּלוּם.
- See Ohr HaChaim on Shemos 22:24; Tzror HaMor, Terumah. ↩
In shortTzedakah teaches that our wealth is only a deposit, not won by our own strength; knowing the poor man's share is not ours, one gives with joy.
9On this basis we can account for the precise wording of the verse “You shall surely give him, and let your heart not be grieved.” Why does the verse double the verb, nason titein, “you shall surely give”? And how can it say “let your heart not be grieved”? That depends on the heart; how can it be commanded? On our approach, we can explain nason titein this way. When you know with certainty that what you give is what Hashem gave and deposited in your hand, and is not your own at all, then naturally “your heart will not be grieved,” as we have just seen. So “your heart will not be grieved” is not a command. The verse is telling us the nature of the thing: a person who knows he is giving not from his own but from what belongs to the Holy One, blessed be He, will not be grieved. About this it says, “for because of this thing Hashem your God will bless you in all your deeds and in all your undertakings.” Although there is no reward for a mitzvah in this world, this reward is not for the mitzvah itself. It is for his having reached the exalted level of knowing that the money is not his, only a deposit with him.
וְעַל פִּי זֶה יְדוּקְדַּק מַאֲמַר הַכָּתוּב ״נָתֹן תִּתֵּן לוֹ וְלֹא יֵרַע לְבָבְךָ״, דְּיֵשׁ לְדַקְדֵּק מַהוּ כֶּפֶל הַלָּשׁוֹן ׳נָתוֹן תִּתֵּן׳, וְעוֹד מַה שַׁיָּיךְ לוֹמַר ׳וְלֹא יֵרַע לְבָבְךָ׳ דַּהֲרֵי דָּבָר הַמָּסוּר לַלֵּב הוּא זֶה, וּמַה שַׁיָּיךְ לְצַוּוֹת עַל זֶה. אַךְ לְדַרְכֵּנוּ נוּכַל לְפָרֵשׁ מַאֲמַר הַכָּתוּב ׳נָתוֹן תִּתֵּן׳, הַיְינוּ שֶׁכַּאֲשֶׁר אַתָּה יוֹדֵעַ נֶאֱמָנָה, שֶׁאֶת מַה שֶׁנָּתַן הַשֵּׁם יִתְבָּרַךְ וְהִפְקִיד בְּיָדְךָ אַתָּה נוֹתֵן וְלֹא מִשֶּׁלְּךָ כְּלָל, מִמֵּילָא ׳לֹא יֵרַע לְבָבְךָ׳ כַּנִּזְכָּר לְעֵיל, וּלְפִי זֶה ׳וְלֹא יֵרַע לְבָבְךָ׳ אֵינוֹ צִיוּוּי, אֶלָּא שֶׁאָמַר הַכָּתוּב כִּי כֵן הוּא טֶבַע הַדָּבָר, מֵאַחַר שֶׁיּוֹדֵעַ שֶׁאֵינוֹ נוֹתֵן מִשֶּׁלּוֹ אֶלָּא מִשֶּׁל הקב״ה. וְעַל זֶה נֶאֱמַר ״כִּי בִּגְלַל הַדָּבָר הַזֶּה יְבָרֶכְךָ ה׳ אֱלֹקֶיךָ בְּכָל מַעֲשֶׂיךָ וּבְכֹל מִשְׁלַח יָדֶיךָ״, שֶׁאַף עַל פִּי שֶׁשְּׂכַר מִצְוָה בְּהַאי עָלְמָא לֵיכָּא, מִכָּל מָקוֹם הַשָּׂכָר אֵינוֹ עַל הַמִּצְוָה גּוּפָא, כִּי אִם עַל מַה שֶׁבָּא לְמַדְרֵיגָה הַנַּעֲלֵית הַזֹּאת שֶׁיּוֹדֵעַ שֶׁאֵין הַמָּמוֹן שֶׁלּוֹ אֶלָּא פִּקָּדוֹן אֶצְלוֹ.
In shortNason titein means giving what Hashem gave; the giver is naturally not grieved, and the blessing rewards that awareness, not the mitzvah itself.
10On this basis we can explain the teaching of Chazal about Yaakov Avinu that we cited earlier: “‘As he wrestled with him’: this teaches that they raised the dust of their feet …” We know that Esav's power and middah, his character trait, is “By your sword you shall live,”14 the way of “my strength and the might of my hand.” That is the meaning of the wrestling of Esav's angel with Yaakov:15 he sought to plant in Yaakov, Heaven forbid, the false view that a person succeeds in all his affairs by his own strength. In the struggle, Yaakov Avinu raised up the “dust,” the middah of “my strength and the might of my hand.” Raising it up means that he lifted all the things into which Esav's angel sought to bring the idolatry of “the dust of their feet,” as though they were done by man's own strength, Heaven forbid. He raised all of them up to the Throne of Glory, that is, to the knowledge that everything is from Hashem. This is the opposite of the power of Esav, who says, Heaven forbid, “my strength and the might of my hand.”
וְעַל פִּי זֶה יֵשׁ לְפָרֵשׁ אֶת מַאֲמַר חז״ל הַנִּזְכָּר לְעֵיל אֵצֶל יַעֲקֹב אָבִינוּ ע״ה, ׳בְּהֵאָבְקוֹ עִמּוֹ׳ מְלַמֵּד שֶׁהֶעֱלוּ אֲבַק מַרְגְּלוֹתָם וְכוּ׳. כִּי נוֹדַע שֶׁכֹּחוֹ וּמִידָּתוֹ שֶׁל עֵשָׂו הוּא ׳עַל חַרְבְּךָ תִּחְיֶה׳ (בראשית כז, מ), שֶׁהוּא בְּחִינַת ׳כּוֹחִי וְעוֹצֶם יָדִי׳, וְזֶה עִנְיַן מַה שֶׁנֶּאֱבַק שָׂרוֹ שֶׁל עֵשָׂו עִם יַעֲקֹב, שֶׁבִּיקֵּשׁ לְהַחְדִּיר בּוֹ ח״ו דֵּיעוֹת כּוֹזְבוֹת אֵלּוּ, שֶׁהָאָדָם מִכּוֹחוֹ מַצְלִיחַ בְּכָל דְּבָרָיו וְעִנְיָנָיו. וְיַעֲקֹב אָבִינוּ ע״ה בְּמִלְחַמְתּוֹ עִמּוֹ הֶעֱלָה אֶת הַ׳אָבָק׳, שֶׁזֶּהוּ מִדַּת כּוֹחִי וְעוֹצֶם יָדִי וְכַנִּזְכָּר לְעֵיל, וְהֶעֱלָה אֶת זֶה דְּהַיְינוּ שֶׁהִשְׁפִּיעַ שֶׁיִּהְיֶה עֲלִיָּה לְכָל הַדְּבָרִים אֲשֶׁר בָּהֶם בִּיקֵּשׁ שָׂרוֹ שֶׁל עֵשָׂו לְהַכְנִיס בָּהֶם הָעֲבוֹדָה זָרָה בְּחִינַת אֲבַק רַגְלֵיהֶם, כְּאִילּוּ הֵם נַעֲשִׂים מִכֹּחַ הָאָדָם ח״ו, אֶת הַכֹּל הֶעֱלָה עַד כִּסֵּא הַכָּבוֹד, הַיְינוּ לְדַעַת שֶׁהַכֹּל מֵאִתּוֹ יִתְבָּרַךְ, הֵיפֶךְ מִכּוֹחוֹ שֶׁל עֵשָׂו הָאוֹמֵר כּוֹחִי וְעוֹצֶם יָדִי ח״ו.
In shortEsav's angel wrestled to plant belief in one's own strength; Yaakov raised that “dust” to the Throne of Glory, knowing all is from Hashem.
11It also becomes clear why Avraham Avinu receives a reward in this world, as it is written, “so that Hashem may bring … that which He spoke concerning him.” The reason is in the verse itself: “so that he will command … and they will keep the way of Hashem, to do tzedakah and justice.” Avraham Avinu commanded his children and household after him, to the end of all generations, to do all the mitzvos of the Torah, which are included in “justice,”16 entirely in the way of “tzedakah.” This means the two sides of tzedakah we have described. The first is doing the mitzvos with longing, warmth and fervor. The second is uprooting the yetzer hara's idolatry of “my strength and the might of my hand” and knowing that everything comes from the Holy One, blessed be He. For Avraham Avinu was the head of the believers, and he wanted to instill simple faith in Hashem in all the generations to come. That is why he commanded his children after him about tzedakah: by giving tzedakah, a Jew roots faith ever more deeply in his soul, knowing that his money is not his own and that everything he attains after all his toil comes entirely from Heaven.
וּלְפִי זֶה יוּבָן הֵיטֵב מַה שֶׁמָּצִינוּ אֵצֶל אַבְרָהָם אָבִינוּ ע״ה קַבָּלַת שָׂכָר בְּהַאי עָלְמָא, בְּהָא דִּכְתִיב לְמַעַן הָבִיא ה׳ וְגוֹ׳ אֵת אֲשֶׁר דִּיבֶּר עָלָיו. וְהוּא מֵחֲמַת שֶׁנֶּאֱמַר שָׁם לְמַעַן אֲשֶׁר יְצַוֶּה וְגוֹ׳ וְשָׁמְרוּ דֶּרֶךְ ה׳ לַעֲשׂוֹת ׳צְדָקָה וּמִשְׁפָּט׳, פֵּירוּשׁ שֶׁצִּוָּה אַבְרָהָם אָבִינוּ ע״ה אֶת בָּנָיו וּבֵיתוֹ אַחֲרָיו עַד סוֹף כָּל הַדּוֹרוֹת, שֶׁאֶת כָּל מִצְוֹות הַתּוֹרָה הַנִּכְלָלִים בִּבְחִינַת ׳מִשְׁפָּט׳ (עיין בזוהר ח״ג קיג, ב), יַעֲשׂוּ הַכֹּל בִּבְחִינַת ׳צְדָקָה׳, וְכַנִּזְכָּר לְעֵיל, דְּהַיְינוּ שְׁנֵי בְּחִינוֹת הַצְּדָקָה הַמְּבוֹאָרִים לְעֵיל, הֵן לַעֲשׂוֹתָם בִּתְשׁוּקָה וּבַחֲמִימוּת וְהִתְלַהֲבוּת, וְהֵן אֶת בְּחִינָה הַשֵּׁנִית שֶׁל הַצְּדָקָה הַנִּזְכֶּרֶת, שֶׁהִיא לַעֲקוֹר אֶת יֵצֶר הָרַע דַּעֲבוֹדָה זָרָה שֶׁל כּוֹחִי וְעוֹצֶם יָדִי, וְלָדַעַת שֶׁהַכֹּל מֵאֵת הקב״ה. כִּי אַבְרָהָם אָבִינוּ ע״ה הָיָה רֹאשׁ הַמַּאֲמִינִים, וּבִיקֵּשׁ וְרָצָה לְהַשְׁפִּיעַ לְכָל הַדּוֹרוֹת הַבָּאִים אֱמוּנָה פְּשׁוּטָה בַּה׳, לָכֵן צִוָּה אֶת בָּנָיו אַחֲרָיו עַל עִנְיַן צְדָקָה, דְּעַל יְדֵי שֶׁאִישׁ יִשְׂרָאֵל נוֹתֵן צְדָקָה מַשְׁרִישׁ בְּנַפְשׁוֹ הָאֱמוּנָה יוֹתֵר וְיוֹתֵר, שֶׁיּוֹדֵעַ שֶׁמָּמוֹנוֹ אֵינוֹ שֶׁלּוֹ אֶלָּא כָּל מַה שֶׁמַּשִּׂיג אַחַר טִירְחָתוֹ הַכֹּל מִן הַשָּׁמַיִם.
- See Zohar III 113b. ↩
In shortAvraham commanded his descendants to do every mitzvah in the way of tzedakah, with fervor and with faith, since giving roots faith in the soul.
12This also answers our question: would Avraham Avinu have commanded his descendants to serve Hashem for the sake of a reward? Certainly not. He commanded that their avodas Hashem, their service of Hashem, be on so high a level, with desire and fervor, that they would deserve a reward even in this world, as we have explained.
וּבָזֶה יוּבָן מַה שֶׁהִקְשֵׁינוּ לְעֵיל, וְכִי אַבְרָהָם אָבִינוּ צִיוָּה זַרְעוֹ לַעֲבוֹד עַל מְנָת לְקַבֵּל פְּרָס. דְּוַדַּאי לֹא כֵן הוּא, אֶלָּא הַכַּוָּונָה בָּזֶה הִיא, שֶׁצִּוָּה עֲלֵיהֶם שֶׁתִּהְיֶה עֲבוֹדַת ה׳ שֶׁלָּהֶם בְּמַדְרֵגָה כָּזֹאת שֶׁיִּהְיוּ רְאוּיִים לְשָׂכָר גַּם בְּזֶה הָעוֹלָם, דְּהַיְינוּ שֶׁיַּעַבְדוּ אֶת ה׳ בְּחֵשֶׁק וְהִתְלַהֲבוּת שֶׁעַל זֶה רְאוּיִים לְקַבֵּל שָׂכָר גַּם בָּעוֹלָם הַזֶּה כְּמוֹ שֶׁנִּתְבָּאֵר.
In shortAvraham did not teach serving for reward; he commanded avodas Hashem so fervent that it deserves reward even in this world.
13This also resolves a Midrash: “The Holy One, blessed be He, said to Avraham: You said, ‘Let a little water be taken, please.’ By your life, I will repay your children in the Time to Come. From where do we know this? As it says, ‘And on that day living waters will go out from Yerushalayim.’”17 At first glance this is difficult. Doing a mitzvah through a messenger seems to fall short in the act of kindness, yet the Midrash implies that Hashem counted it to Avraham's credit. But we have explained that Avraham Avinu said “let it be taken” through a messenger because he wanted to separate himself from those who bow down to the dust of their feet. He did it, then, out of a great level of faith, and so he deserves a great reward for it. What is the reward? In the days of Moshiach everyone will recognize and know Hashem's power. Then the verse “And the earth will be filled with knowledge”18 will be fulfilled in us, and we will reach the true knowledge that there is no “my strength and the might of my hand” in the world. This is what Hashem meant by “By your life, I will repay your children in the Time to Come”: they will reach the level of faith that you labored to root in the world.
וּבָזֶה יִתְיַישֵּׁב מַאֲמַר הַמִּדְרָשׁ (פרקי דרבי אליעזר פרק לב) אָמַר הקב״ה לְאַבְרָהָם אַתָּה אָמַרְתָּ ״יוּקַּח נָא מְעַט מַיִם״, חַיֶּיךָ שֶׁאֲנִי פּוֹרֵעַ לְבָנֶיךָ לֶעָתִיד לָבוֹא. מִנַּיִן, תַּלְמוּד לוֹמַר (זכריה יד, ח) ״בַּיּוֹם הַהוּא יֵצְאוּ מַיִם חַיִּים מִירוּשָׁלַיִם״. וְקָשֶׁה, דְּלִכְאוֹרָה עֲשִׂיַּית הַמִּצְוָה עַל יְדֵי שָׁלִיחַ הִיא חִסָּרוֹן בְּמַעֲשֵׂה הַחֶסֶד, וּבַמִּדְרָשׁ מַשְׁמַע שֶׁחָשַׁב זֹאת הקב״ה לְמַעְלָה. אַךְ לְפִי מַה שֶׁנִּתְבָּאֵר, דְּהַטַּעַם שֶׁאָמַר אַבְרָהָם אָבִינוּ ע״ה יוּקַּח נָא עַל יְדֵי שָׁלִיחַ, הָיָה מִשּׁוּם שֶׁרָצָה לִיבָּדֵל מֵאֵלּוּ הַמִּשְׁתַּחֲוִים לַאֲבַק רַגְלֵיהֶם, אִם כֵּן עָשָׂה זֹאת מִצַּד דַּרְגָּה גְּדוֹלָה בֶּאֱמוּנָה, וְעַל כֵּן מַגִּיעַ לוֹ עַל זֶה שָׂכָר גָּדוֹל. וְהַשָּׂכָר הוּא, שֶׁבִּימוֹת הַמָּשִׁיחַ הַכֹּל יַכִּירוּ וְיֵדְעוּ אֶת כֹּחַ הַשֵּׁם יִתְבָּרַךְ, כִּי אָז יְקוּיַּם בָּנוּ ״וּמָלְאָה הָאָרֶץ דֵּעָה״ (ישעיהו יא, ט), וְנַגִּיעַ לָדַעַת הָאֱמֶת שֶׁאֵין בָּעוֹלָם כּוֹחִי וְעוֹצֶם יָדִי, וְזֶהוּ שֶׁאָמַר לוֹ הקב״ה חַיֶּיךָ שֶׁאֲנִי פּוֹרֵעַ לְבָנֶיךָ לֶעָתִיד לָבוֹא, שֶׁיַּגִּיעוּ לְדַרְגַּת הָאֱמוּנָה שֶׁאוֹתָהּ עָבַדְתָּ לְהַשְׁרִישׁ בָּעוֹלָם.
In shortAvraham's messenger came from great faith; its reward is that in Moshiach's days his children will know that everything is from Hashem.
14Indeed, this is the avodah of our generation: not to stumble into such false views. During the week we are busy earning a living and providing for our needs, and we could, Heaven forbid, spoil and damage our faith. So our generation's mission is to strengthen faith and root it within us more and more, to know that everything is from Hashem, and to educate our children in this.
וּבֶאֱמֶת זֶהוּ הָעֲבוֹדָה בְּדוֹרֵנוּ שֶׁלֹּא נִכָּשֵׁל בְּדֵיעוֹת כּוֹזְבוֹת כָּאֵלּוּ, אַחֲרֵי שֶׁאָנוּ טְרוּדִים בִּימוֹת הַחוֹל עַל הַמִּחְיָה וְעַל הַכַּלְכָּלָה וִיכוֹלִים ח״ו לְקַלְקֵל וְלִפְגּוֹם הָאֱמוּנָה, לָכֵן זֶהוּ תַּפְקִיד דּוֹרֵנוּ לְחַזֵּק וּלְהַשְׁרִישׁ בְּתוֹכֵינוּ הָאֱמוּנָה יוֹתֵר וְיוֹתֵר, וּלְדַעַת שֶׁהַכֹּל מֵאִתּוֹ יִתְבָּרַךְ, וּלְחַנֵּךְ אֶת בָּנֵינוּ לְכָךְ.
In shortBusy all week earning a living, our generation must strengthen the faith that everything comes from Hashem and raise our children in it.
15In this merit may we be privileged to see the complete redemption with the coming of Moshiach, and may the end of the Midrash be fulfilled in us: “By your life, I will repay your children … on that day living waters will go out from Yerushalayim.” For, as Chazal said, Israel is redeemed in the merit of faith.19 Amen.
וּבִזְכוּת זֶה נִזְכֶּה לַגְּאוּלָּה הַשְּׁלֵימָה בְּבִיאַת הַמָּשִׁיחַ, וִיקוּיַּם בָּנוּ מַה שֶּׁמְּסַיֵּים הַמִּדְרָשׁ חַיֶּיךָ שֶׁאֲנִי פּוֹרֵעַ לְבָנֶיךָ וְכוּ׳ בַּיּוֹם הַהוּא יֵצְאוּ מַיִם חַיִּים מִירוּשָׁלַיִם, וּכְמוֹ שֶׁאָמְרוּ חז״ל (ילקוט הושע תקיט) שֶׁבִּזְכוּת אֱמוּנָה יִשְׂרָאֵל נִגְאָלִים, אָמֵן:
- Yalkut Shimoni, Hoshea §519. ↩
In shortMay the merit of faith, in which Chazal say Israel is redeemed, bring us the complete redemption.
Takeaway
Avraham kept away from anyone who bowed to the “dust of their feet,” crediting success to his own strength, and he taught his children tzedakah because giving roots the faith that our money is only a deposit from Hashem. One who knows this gives with joy, and when all the mitzvos are done with that same longing and that same faith, they deserve blessing even in this world. Our generation, busy all week with earning a living, is called on to strengthen this faith and raise our children in it, for in its merit Israel is redeemed.
Learn this in the merit of Rav Dovid Matisyohu Rabinowitz. His yahrzeit and life ›
More on Parshas Vayera
See all ›Yismach Yisroel · Rav Yerachmiel Yisrael Yitzchok DancygerLowly Origins: The Key to Receiving the TorahRemembering our lowly beginnings is not a cause for despair; it is the gateway to remembering that our souls are hewn from the Throne of Glory. Against discouragement, recall your…Yismach Yisroel · Rav Yerachmiel Yisrael Yitzchok DancygerAlways at the Doorway: Endless Inner GatesEvery true level of holiness should show a person how many doorways still lie ahead, so that he never rests on what he has reached but longs for the next mitzvah; that longing is…Yismach Yisroel · Rav Yerachmiel Yisrael Yitzchok DancygerLowliness and Love: The Preparation for the TorahThe more truly a person recognizes his own lowliness, the more he becomes a vessel for the light of the Torah. That humility shows itself in warmly welcoming every person as…
English translation, notes and summaries © Zechusam.