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The week of Parshat Lech L'cha, 5762 This Dvar Torah is dedicated in memory of Yardana bat Sholomit (Jami Marks), A"H. Overview (Genesis 12:1-17:27) G-d tells Avram to leave his land. Avram left with his wife Sarai, and nephew Lot. When they reached Shechem, G-d told Avram that He would give the Land (of Israel) to his offspring. Avram built an altar there. Due to famine, they to moved to Egypt. Avram told Sarai to act as his sister, for she was beautiful, and the Egyptians might kill her husband to take her to be Pharaoh's wife. Thinking him to be Sarai's brother, Pharaoh abducted Sarah and was generous to Avram, but was suddenly struck with a plague. He realized that Sarai was actually Avram's wife, and sent them away. Avram and Lot went their separate ways, and Avram settled in Chevron. There was a war, and four kings defeated five other kings. Lot was taken captive but was rescued by Avram. G-d made a covenant with Avram, giving him the Land (of Israel). Sarai's servant Hagar, bore Avram a son, Ishmael. G-d changed Avram's name to Avraham and Sarai's name to Sarah. G-d made a covenant with Avraham, promising him many descendants. He had a Bris Milah at the age of 99. G-d promised that Sarah would bear him a son, to be called Yitzchak. Insights After Avraham's defeat of the four kings, G-d assures him 'Don't be afraid...your reward is very great" (15/1). Rashi in his commentary on location explains that Avraham was concerned that he had received all of his reward for his righteousness, and G-d was allaying these fears. This seems puzzling since it is known that Avaraham's Divine service was totally 'l'shma'-selfless, only for the sake of Heaven. One very famous example was Avraham's willingness to sacrifice Yitzchok, his only son. If Avraham was so selfless, why did G-d need to assure Avraham of his reward? There is a similar comment at the beginning of the parsha (12/2): When G-d told Avraham to move to Israel, He said that Avraham's name would be made great. Avraham said of himself he was (18/27) 'dust and ashes'. Why would someone so humble need to be aggrandized? And if he did not need it, why did G-d do it? The Rebbe answers that because of Avraham's immense humility, he considered himself only a tool for doing G-d's will. His life's work was teaching G-d's Oneness to the world. Any honor given to him personally, Avraham automatically attributed to G-d and credited himself with nothing. Since even the mention of Avraham went hand-in-hand with recognition of G-d, when G-d said he would make Avraham's name great, it was understood that through Avraham's fame, G-d was being made great. This also explains Avraham's concern over his reward. He was not worried about his reward for personal reasons, but rather for sake of 'public opinion'. If he was doing well it would be a 'kiddush Hashem'-a glorification of G-d. His desire was that people in the world would also understand that serving G-d was not only the way of truth but would also benefit them. Therefore, Avraham was concerned that he had received all of his reward and he therefore would no longer merit riches and honor. He worried that people would hear of his newfound poverty and shame and interpret it to mean that belief in G-d would be to their physical detriment-that G-d could not grant material goodness. Therefore, G-d assured him "...your reward is great." From the above, we understand that Avraham was a great man. What can the rest of us, not yet on his level learn from this? The Sages of the Talmud (Pesachim 50b) have taught us that 'From doing things not for the sake of Heaven, one will come to do them for the sake of Heaven.' Somewhere hidden within our selfish motives, all of us have the proper selfless ones. When a person does positive things, whether helping a neighbor or studying Torah, for some personal benefit, this is only a reflection of the needs of the body. Simultaneously, deep down, the soul wants the reward for G-d's sake so the world will see that serving Him has auxiliary benefits. When we understand our mixed motivation, we do not have to be put off because of our apparent need for a reward. Rather we have to force ourselves to see past the surface and focus on the soul's positive side. We thereby fulfill the Talmudic dictum, that doing things not for the sake of heaven will bring us to doing things for the sake of heaven. There is a comparable lesson here in how to raise our children. Parents are often disappointed because they cannot convey to their children the values they see as important. As long as we see ourselves as being motivated for personal reward, no matter what we TELL our children, that will be their starting point. But when we focus on the selfless aspect of our own behavior, then our children also will integrate this as part of their lives. Shabbat Shalom, Shaul |
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