By Yochanan Gordon
This week’s parashah begins with G-d appearing to Avraham who was sitting at the entrance to his tent in the heat of the day. Rashi gives us context to this scenario. It was the third day after Avraham, who was then ninety years old, circumcised himself and the third day is the most painful day in the rehab process.
Avraham was sitting there waiting for passersby to invite in, but G-d had removed the sun from its sheathe, creating unbearably hot conditions in order to ensure no passersby inconvenience Avraham while rehabbing from his circumcision.
Another question that Rashi deals with is why the Torah specifies that Avraham was in the plains of Mamre when G-d appeared to him. He explains that it was Mamre who encouraged him to go ahead with his circumcision.
The question that many ask is why was Mamre’s encouragement so consequential that it warranted an honorable mention by the Torah that G-d appeared to Avraham in Mamre’s plain? Avraham had already endured serious challenges demonstrating his unbending fealty to G-d; it’s not as if without Mamre’s encouragement Avraham was going to reconsider circumcising.
The Sefas Emes of Ger asks this question, and he gives a very profound answer. Up until that point everyone could enjoy an equal relationship to G-d. Avraham’s decision to circumcise was so pivotal because it is the beginning of Avraham becoming the first Jew, which would exclude the rest of civilization from an intimate relationship with G-d. By Mamre encouraging Avraham to circumcise he was excluding himself from the relationship that he was encouraging Avraham to enter into. It was this selflessness displayed by Mamre that warranted the honorable mention by the Torah at the outset to Parashas Vayeira. The word Mamre comes from the Hebrew word mumar, like Moshe Rabbeinu chastises the Jewish people in Sefer Devarim: “Mamrim you have been with Hashem from the day I had come to know you!” The word mamrim there means rebels, or even worse, traitors. For everything that exists in the side of impurity and unholiness there exists a counterpart in the realm of sanctity. It’s a famous story with the Chofetz Chaim who once saw a vagabond seek monetary help from someone and the guy, instead of giving him money, gave him a blessing by saying, “G-d should help you.”
The Chofetz Chaim said that every character trait exists both on the plain of holiness and the plain of unholiness. Someone asked the Chofetz Chaim, where do we find kefira (heresy) in the realm of holiness? The tzaddik answered that if someone is seeking financial help, don’t tell him “der aibershter zol helfen” or “vet helfen,” meaning G-d should help or will help. G-d is giving you the license in that situation to be Him and deliver help for that person in need. Traitorism is a condemnable act. It’s from the most disloyal and egregious acts that someone could commit against their country. If you think about it, Mamre’s encouragement that Avraham circumcise was a holy act of traitorism. What happened? Instead of him becoming alienated and distanced from the relationship, which is the natural consequence, he gets mentioned in the Torah in the context of G-d appearing to Avraham. The Mishnah in Pirkei Avos states, “Al tihiyu k’avadim haneshamshim es ha’Rav al menas l’kabel pras; ela tihiyu k’avadim hameshamshim es ha’Rav shelo al menas l’kabel pras.” Don’t be like servants who serve their master for the sake of receiving a reward; rather be like servants who serve their master even without receiving a stipend. The Baal Shem Tov changed the location of one word in this teaching of our sages, which altered its import and significance exponentially. Instead of: “Be like servants who serve their master regardless of any reward you might receive,” the Baal Shem Tov taught another girsa (version): “Be like servants who serve their master on condition that no reward is received,” “al menas shelo l’kabel pras.”
Last Shabbos I saw a story about Rebbe Nochum of Tchernobyl, which highlights this holy act of traitorism. In fact, Rebbe Nochum, although he was a student of the Maggid of Mezeritch, was old enough to be by the Baal Shem Tov twice before he passed away. Reb Nochim was once in a town for Shabbos when he asked where he could find a ritual bath. When he was informed that there was no ritual bath in that town, he wondered how Yidden could live in a town without a mikvah? They explained to him that the city was situated in a high mountainous region that the excavation in order to construct a mikvah would cost an exorbitant amount of money that nobody was willing to put up. The Rebbe promised his whole portion in the world to come to the person who sponsored the construction of the mikvah. A person from the town, who was known to be of great means, came forward willing to build the mikvah in exchange for the Rebbe’s portion in the world to come. They prepared a contract with both parties signing on, the money was given, and the mikvah was built. Reb Nochum was overjoyed that he had given away his portion in the world to come because now he can serve G-d completely altruistically on the condition of not receiving any reward like the Baal Shem Tov taught. However, at that moment a heavenly declaration rang out saying: “Rebbe Nochum of Tchernobyl is destined to a portion in the world to come.”
Davening is full of opportunities to ask for those things that we are lacking. However, our lack is a byproduct of the cosmic lack felt by the Shechina in exile. The thought of overlooking the things that we need given the opportunity to ask, for the sake of filling the Shechina’s lack feels like a lost opportunity, however, it seems that it is the only way to truly get what we are seeking. n
Yochanan Gordon can be reached at ygordon5t@gmail.com. Read more of Yochanan’s articles at 5TJT.com.
