SACRIFICING ONE'S OWN RUCHNIYUS FOR KIRUV WORK
Seeing that as long as Lot was with him, Hashem did not communicate with Avraham, why did Avraham not in fact abandon Lot in order to merit prophecy?
We see from this that bringing even one person closer to the Shechinah was dearer in the eyes of Avraham than meriting prophecy and the concomitant closeness and deveikus to Hashem. Avraham decided to remain with Lot and attempt to draw him closer to Hashem in the full knowledge that he would thereby lose the opportunity to merit prophecy.
He did so on his own accord without any special commandment from Hashem, due to the love of Hashem that burned within him, in accordance with the Rambam’s statement (Sefer Hamitzvos Third Positive Commandment) that part of the commandment to love Hashem is to bring Jews closer to Him, and to “make Him loved by His creatures,” as he puts it.
About six decades ago, Rav Sternbuch was learning in B’nei Brak when a messenger from Rav Yecheskel Abramsky came to him with a message from Rav Abramsky that he was opening a kolel for Yemenites in Rosh Ha’ayin and he wanted Rav Sternbuch to be the Rosh Kolel there. Rav Sternbuch replied that he could not accept this position, since it would disturb his learning, and he would certainly find someone more suitable for the position.
Rav Abramsky responded that the Chofetz Chaim explained that the commandment “And you shall love Hashem your G-d … with all your might [bechol me’odecha]” (Devarim 6:5) refers to something which a person loves very much, namely, his ruchniyus, which is the most important thing to him. One must give up even that for the sake of increasing kvod shamayim. Therefore, Rav Sternbuch was obligated to go and disseminate Torah there, which is what Rav Sternbuch did for several years there, and subsequently in South Africa, which was a spiritual wilderness at the time.
POWER OF DESIRES
“And Lot raised his eyes, and he saw the entire plain of the Jordan, that it was entirely watered; … like the garden of Hashem, like the land of Egypt …” (13:10).
The pasuk testifies that “the people of Sedom were very evil and sinful against Hashem” (13:13), and yet Lot still chose to live in their midst so that he could partake of the pleasures of this world. How could Lot have stooped to such a low level, and become so materialistic without being influenced by being in the vicinity of Avraham Avinu?
This demonstrates that if a person does not make the effort to introspect and strengthen himself spiritually, nothing he experiences or witnesses will help him. Lot, despite having lived with Avraham, did not make an effort to subdue his desires, and so when he was tested, he went to live with wicked people in order to fulfil his desires.
Even open miracles are not an automatic recipe for faith—not even for us. Rav Sternbuch recalls being with the Brisker Rav when a Jewish visitor from America came in and said, “We are living in a generation of hester panim. If only Hashem would show us open miracles, the whole nation would repent and become observant.”
The Brisker Rav responded that someone who lives his life in accordance with his heart’s desires will continue to live that way even if he witnesses miracles. Only someone who is not stubborn or full of desires will be in a position to contemplate events properly and recognize the Hand of Hashem and His great mercies. Therefore, we have to prepare ourselves for the coming of Moshiach by working on our middos and contemplating the actions of Hashem, in order to attain true faith.
HASHEM'S ARMY
“And Lot traveled from the east (mikedem)” (13:11). Rashi: “According to the Midrash, he distanced himself from the Ancient One (mikadmono) of the world. He said, ‘I care neither for Avram nor for his G-d.’”
The Alter of Kelm explains that this does not mean that Lot expressly said “I care neither for Avram nor for his G-d”, but the very fact that he agreed to leave Avraham in order to pursue his physical desires was tantamount to such a declaration. Even though he was forced to leave Avraham, who had told him “Please part from me” (13:9), he did not part because he was forced to, but rather for purely materialistic motives, thereby proving that he preferred material pleasures to cleaving to Avraham, who would teach him the way of the Torah.
Similarly, concluded the Alter of Kelm, a ben Torah who leaves the yeshiva in order to pursue material gain and wealth, demonstrates that he prefers material pleasures to the way of the Torah.
Politicians here in Eretz Yisroel call for the recruitment of yeshiva students. We, for our part, we must elevate the spirit of yeshiva bachurim and make them aware that the entire world exists in the merit of their learning, that we are already recruited and serving in Hashem’s army, and that every ben Torah who leaves the army of Hashem in order to join their army has the status of a deserter who evades his duties in the real army. The main thing is for every ben Torah to lift his head proudly and exult in the privilege of serving in Hashem’s army.
HOW TO ENSURE THAT WE DO NOT HAVE OUR MERITS DEDUCTED
“After these incidents, the word of Hashem came to Avram in a vision, saying, ‘Fear not, Avram; I am your Shield; your reward is exceedingly great’” (15:1). Rashi: “After this miracle had been wrought for him, that he slew the kings, he was worried and said, ‘Perhaps I have received reward for all my righteous deeds.’ Therefore, the Almighty said to him, ‘Fear not Avram, I am your Shield’ from punishment, that you will not be punished for all those souls that you have slain, and as far as your being worried about receiving reward, your reward is exceedingly great.”
What is the meaning of Hashem’s answer? If it is a general principle that one’s reward in the afterlife is diminished by material pleasures and benefits derived in this world, why would Avram’s reward still be exceedingly great?
The Yeshuos Yaakov explains this on the basis of the Midrash which says, “I am your shield, everybody knows that I am your shield”, meaning that the miracle had become publicized and caused a great sanctification of the Divine Name. Therefore, Avraham’s merits had not been diminished, because the miracle did not take place because of him, but for the sake of kvod shamayim.
We can derive an important lesson from this. If Hashem showers us with many favors—as He does, for example, on the national level by protecting us from our enemies here in Eretz Yisroel— for example, if we want to make sure our merits are not deducted on account of such miracles, we should make a point of praising Hashem’s kindnesses verbally and attributing them only to Him, not to the actions of flesh and blood. That way His Name will be sanctified, and we need not be concerned about having our merits deducted, because it then turns out that the miracles performed for us were not performed for us, but for the sake of sanctifying His Name.
STARS AND SOULS
“And He took him outside, and He said, ‘Please look heavenward and count the stars, if you are able to count them.’ And He said to him, ‘So will be your seed’” (15:5).
In several places the Jewish nation is compared to the stars. On the literal level, this refers to the vast quantity of stars (see Rashi at the beginning of Parashas Shemos). Alternatively, just as the stars’ is to illuminate the night, so too each Jew’s task is to illuminate his soul with the fire of kedushah by keeping Torah and mitzvos.
We are compared to the light of the stars and not of the sun, because just like the stars illuminate at night, so too does a Jew’s soul shine most conspicuously during times of difficulty (“night-time”), when he dedicates his soul for the sake of Hashem’s honor. When he conducts himself this way, the light of his soul is the most prominent. Furthermore, just like the stars do not have a light of their own but only receive the light of the sun, so too does a Jew not have an independent light to illuminate his soul, but he only illuminates it when he keeps the Torah with enthusiasm and joy.
The best way to illuminate one’s soul is by learning Torah, as it says “… for a mitzvah is a lamp, and the Torah is light” (Mishlei 6:23). This implies that mitzvos on their own have only the quality of a lamp, and the Torah is the light and fire burning on it. Torah learning is the fire which kindles the desire and enthusiasm for keeping mitzvos, because through learning Torah a person becomes sanctified and cleaves to Hashem, thereby keeping mitzvos with joy and enthusiasm, and the mitzvos, in turn, sanctify the person, as we say, “Who has sanctified us with His mitzvos and commanded us.”
YISHMAEL AND PARAS
“And the sun was ready to set, and a deep sleep fell upon Avram, and behold, a fright, a great darkness was falling upon him” (15:12). Rashi: “An allusion to the troubles and darkness of the exiles.”
The descendants of Yishmael continue to practice milah (albeit without priah), and the Zohar notes that the merit of this act is sufficient to provide them with the right to dwell in Eretz Yisroel for a long time, giving them the ability to persecute us in the last generations before Moshiach.
This merit will eventually become exhausted, and when the descendants of Yishmael are defeated, Moshiach will come straight away (see Ba’al Haturim on Bereishis 25:18). The Maharal says (in Ner Mitzvah Inyanei Arba Malchuyos and in Netzach Yisroel Ch. 21) that the nation of Paras (Persia, known today as Iran) is part of Yishmael, and whereas the Four Nations differ in their actions and behavior, Yishmael and Paras are the same in terms of their conduct.
He adds that for that reason Yishmael is not counted as one of the Four Nations, since they are included within the Nation of Paras. In our times Yishmael and Paras have joined forces. We pray for mercy in the merit and power of the Torah, which provides supernatural protection.
COUNTERING YISHMAEL
“And Yishmael, his son, was thirteen years old when he was circumcised of the flesh of his foreskin” (17:25).
Rav Chaim Vital writes in Eitz Hada’as Tov that the most difficult exile at the end of days will be the one under the descendants of Yishmael, and only through heartfelt prayer can we be saved from them and accelerate the coming of Moshiach. In Parashas Ha’azinu, the Vilna Gaon says that the B’nei Yishmael seek to destroy us, and we can only annul the decree by prayer.
This is also hinted at by Yishmael’s name, meaning ‘Hashem will hear.’ He will hear our prayers and save us from Yishmael when we put our trust solely and exclusively in Him and turn to Him in prayer, in the conviction that no other power can save us.
The Chofetz Chaim said that since the Torah testifies that Yishmael is a pereh adam (a rebellious creature, see Onkelos), this description will apply for all time; however much one might try to acculturate his descendants, they will not change their essence. He concluded with a prophetic sigh, “Oy, who knows how much suffering this pereh adam is likely to cause the Jewish nation at the end of days!”
Since their temporary power stems from the bris milah, we are also able to counteract their influence and accelerate their downfall by observing our own bris—guarding our eyes and keeping away from printed or electronic media, which purvey immorality. Strengthening the sanctity of the os bris provides us with the ability to weaken the power of Yishmael’s descendants, and even if other nations join them to wage war against us, we will be in a position to defeat them.
May the redemption happen speedily in our days.
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