Vayera (Genesis 18:1 - 22:24) Part 1, Torah Lesson Plan, or YHVH Homepage
The Lubavitcher Rebbe writes in his “Hayom Yom” the following: When my father (Rabbi Shalom DovBer) was four or five years old he went to his grandfather, the Tzemach Tzedek, on Shabbat Vayeira, and began to cry as he asked, "Why did God show Himself to our father Avraham - but He does not show Himself to us?"
The Tzemach Tzedek answered him: "When a Tzaddik decides at the age of ninety-nine years that he should be circumcised, he deserves that God appear to him." Since Rabbi Shalom DovBer was just a small child at the time, he actually remembered two versions. The version above, which was told to him by other chassidim who were present at the time his grandfather spoke the above words, and another version, which was in his mind, where his grandfather answered: “When a ‘Jew’decides at the age of ninety-nine years…”
Since the words of a Tzaddik (righteous individual) are direct garments of his soul, and we all consider the Tzemach Tzedek to be a Tzaddik, one would err to assume that this response by the Tzemach Tzedek is of empty value, and nothing more than a cute remedy for a distraught child. For a Tzaddik chooses his words well, and they are wrappings of the Torah light within them. Therefore, there are problems with his answer when observed within the simple frame work. The question which would arise is why a 99 year old man, who turns to God, is deserving of the Divine presence, since Chassidut and scripture teaches us that God prefers the repentance of young men (being that they are full of energy and desires which may lead them away from that which is holy. Hence, their sacrifice is a much greater battle and conquest than that of an elderly man who is nevertheless aware of his upcoming fate, and is naturally preparing for his ultimate judgment).
The word which we must focus on, in the above answer of the Tzemach Tzedek, is within the verse; “When a Tzaddik decides.” The word is “Tzaddik.” He does not say; When a man decides, but rather, “when a righteous man decides.” When the Torah speaks of Abraham, it says that he was “advanced in years.” To this the Zohar comments that each day was complete in it’s service to Hashem. In other words, if each day was complete in the service to Hashem, Abraham’s spirituality must have also been above the mundane. He was above selfish pleasures which may hide the Divine. He was not sensitive to the mundane, but rather he was sensitive to the spiritual.
In Pirkei Avot (ethics of our fathers) it is written, “When a man is one hundred, it is as if he were already dead and passed away and removed from the world.” In other words, when a man reaches this age, in body and soul, he naturally, as explained above, becomes desensitized to the mundane, and removes himself from earthly affairs. Realizing that the soul is the only truth at hand. Therefore, he naturally fulfills an internal circumcision. The external circumcision which is performed on all Jewish babies, removes the foreskin which causes a more sensitive bonding between body and the external elements. When this skin is removed, one’s body becomes more desensitized to its external contacts. As Pirkei Avot points out, at the age of one hundred, the internal circumcision is already at hand. Before this, even by one year or one degree of holiness, the task remains unfulfilled.
The Rambam writes that six commandments were given to Adam, a seventh to Noach, and an eighth to Abraham. The eighth being circumcision. Since it was given directly to Abraham, there must also be a specific connection to him. Something which connects him directly to the commandment. The circumcision did not only add something to his 99 years of complete service, but it focuses on the fact that he was still lacking something in order to bring about his completion and perfection. As pointed out in the verse last week, where Hashem says to him in verse 17:1, upon giving the commandment for circumcision, “…and be perfect,” implying that before, Abraham and his marriage to Sarah, was not yet perfect. To this verse Rashi comments; “Walk before Me in the commandment of circumcision, and by this matter you will be perfect, for all the while that the foreskin is upon you, you are possessed of a blemish before Me.”
It is known that the commandments which were fulfilled by our forefathers, before the giving of the Torah, are of a lesser value to the creation, than those performed after the giving of the Torah. The Midrash comes to say on this; “All the commandments which the Fathers kept before You are like the aroma of fine oil, whereas ours are like ‘oil poured forth’.” What they are saying is, that when our Forefathers performed the commandments it was as the smell of something fine, and when we perform the commandments it is an experience of the source rather than just the aroma. This is because when the Fathers fulfilled the commandments, they did so from their own strength and inclination. When we perform the commandments, we do so because our Master has said so. Thereby connecting our action with His will. Causing a unification. A oneness. He says, we do. The messenger is actually a complete and whole representative of the Master. So, if we keep the commandments, we are actually related to He who commanded. When Hashem gave the Commandments at Sinai, He did so with His first words; “ ‘Anochi’ Hashem Elokecha…” (“I am” Hashem your Lord…). The introduction of the words “I am” permanently changed the world, investing it with a timeless holiness.
While on the other hand, the spontaneous inclinations of our Fathers was not a response to the command. It came from below, rather than uniting the force from above to below. Hence, their acts were only of a temporary nature in their effect on the world. A man who is ninety nine years old, and decides, does not have the power to continue the flow as a constant. Man does not have the ability to sustain continually his actions. When man forms a craft, the craft has the ability to stand on it’s own merit. The man can continue off to another project and the craft which he left behind remains standing. Hashem, on the other hand, continually gives sustenance to all of creation. “The works of the Fathers are a sign for the children,” meaning that the learnings, experiences, and spiritual resources of the Fathers, are passed on to the children, so that they can benefit from their potential. In other words, money in the bank. So, in the case of our Forefathers, their abilities to keep the commandments has passed on to their children, their descendants.
How was this ability to keep the commandments transmitted if there is no connection between the commands before and after Sinai? Through the circumcision. It alone was commanded by Hashem to Abraham, and therefore, its effect on this world persisted through time. This mark in the flesh is that which places a greater distance for the soul between the sensitivity of the mundane and the sensitivity toward the holy. This is the mark which has endured time, and has linked our Fathers spontaneous inclination to our inexplicable will and desire to unite with Hashem and perform His Commandments.
We can now see why Abraham circumcised himself after ninety-nine years of service. It was not just to add to something which would elevate his subsequent life, making it complete, but also his previous defect would become elevated. So to with all who reach the spiritual stage of “one hundred years,” not only to add to their service, but to bring their previous service into perfection as well. We can see the relevance of the two versions to the Hayom yom of the Rebbe Shalom DovBer. The first version, relating to the Tzaddik, teaches us that it is binding even on a tzaddik (a righteous man), to undergo this circumcision. How much more so for the simple Jew? How can the second version stand? The version where the Tzemach Tzedik says only “a ‘Jew’,” as in “ordinary Jew,” rather than a “Tzaddik.” Does the first version not embark the second, is the term “Jew” not already included within the term “Tzaddik”? Abraham was a righteous Jew even before his circumcision, he only lacked the predicate of perfection. How then can we call him an “ordinary Jew”?
Abraham’s action of circumcision was a direct response to the Divine command. Therefore, it related to the deepest aspects of Hashem. It related to the “I am…” of Hashem. His true and pure essence. Therefore, it also summoned forth the deepest powers of the soul. At this level, there is no difference between righteous and ordinary. It is a level where all the distinguishing characteristics of “man” are annulled. The first version takes the surface point of view, and distinguishes tzaddik from ordinary. It therefore emphasizes the duty of the righteous. However, the second version goes deeper. It touches the unity of all Jews, the pure soul, and at this level there are no differences.
Overall we can see that the merit of all Mitzvot (commandments) are of eternal worth, and that the performance of a Mitzvah (commandment) attaches, binds, unites the commanded with the Commander, thereby elevating all mundane and spiritual to a plane of indifference, a plane above the bindings of time and space. This potential exists even for the unrighteous, for as it says in Talmud; “Even the sinners of Israel are full of Mitzvot (the potential to perform and attach),” Abraham’s act reminds us that even the righteous must constantly renew himself by “removing the foreskin of the world.” When he does so, his reward will be that granted to Abraham: The prophetic awareness of Hashem.
Continued Part 2 or skip to Part 3, Torah Lesson Plan, or YHVH Homepage
