The Torah portion of Lech Lecha informs us of the three altars that Avraham built:
- "He built there an altar to G-d, Who revealed Himself to him;"[1]
- "He built there an altar to G-d, and called in G-d's Name;"[2]
- "He built there an altar to G-d."[3]
Rashi in his commentary explains that Avraham built the first altar "in gratitude to G-d for His tidings about progeny and the land of Israel."
He built the second altar, says Rashi, as a result of "his prophecy that his descendants would sin in that particular place; he therefore prayed for them [that they be forgiven]."
However, no explanation is offered by Rashi as to why Avraham built the third altar. Why doesn't he give a reason, particularly as the Midrash[4] does?
There is a well-known saying of our Sages:[5] "All that transpired with the Patriarchs serves as a sign to their progeny." This means that these events not only serve as guideposts for the conduct of the Jewish people, but in addition pave the way and provide moral strength, so that we will be able to conduct ourselves in the selfsame manner.
The altars built by Avraham thus gave the Jewish people the strength that enabled them to succeed in bringing offerings on the altars of the Mishkan and Beis HaMikdash.
Our Rabbis inform us[6] that the world receives its sustenance in the merit of offerings. Additionally, offerings nullify harsh decrees, and atone for sins. Moreover, they cause G-d to love the Jewish people to an even greater degree.
The term "service" applies particularly to offerings,[7] for they represent and express the general aspect of divine service. Thus, just as there are three aspects to offerings, there are three aspects to spiritual service:
The first aspect is that of Torah and mitzvos, which act as "sustenance"- sustaining the Jewish body and soul. For Torah is a Jew's "life," and concerning mitzvos the verse states:[8] "man shall perform them so that he may live." This is similar to the first aspect of offerings, that of providing sustenance.
A higher level is the spiritual service of repentance; even when man has strayed from the path of life, he can rectify his misdeeds through repentance. This is similar to the second aspect of offerings - providing forgiveness and atonement.
The most complete manner of spiritual service, however, finds expression when a person displays mesirus nefesh, total self-sacrifice. While engaging in this degree of service, one does not think of any spiritual or material reward, but serves entirely for the sake of G-d's glory.
This wholly selfless manner of service causes one to become even more beloved by G-d - similar to the third and most lofty aspect of offerings - that of "causing G-d to love the Jewish people to an even greater degree."
Since "all that transpired with the Patriarchs serves as a sign to their progeny," we understand that Avraham's building of three altars corresponded to the service of the Jewish people, not only during the time when offerings were actually brought, but throughout time:
The first altar was built by Avraham "in gratitude to G-d for His tidings about progeny and the land of Israel" - taking care of the Jewish people's physical and spiritual needs, the aspect of "sustenance."
The second altar, where he prayed that G-d forgive the Jewish people, corresponds to the second level of offerings and spiritual service - that of forgiveness and atonement.
Rashi, however, does not give a reason why Avraham built the third altar, for this altar had no "reason" - it was built solely for the purpose of building an altar to G-d, entirely for His glory.
This selfless manner of building, like the third and loftiest aspect of offerings and spiritual service, cause the Jewish people to become ever more beloved by G-d.
Based on Likkutei Sichos, Vol. XXX, pp. 36-41.
Notes:
- (Back to text) Bereishis 12:7.
- (Back to text) Ibid., verse 8.
- (Back to text) Ibid., 13:18.
- (Back to text) Bereishis Rabbah end of ch. 39.
- (Back to text) See Tanchuma, Lech Lecha 9; Bereishis Rabbah 40:6.
- (Back to text) Kesuvos 10b.
- (Back to text) See Commentaries to Avos 1:1.
- (Back to text) Vayikra 18:5.
In recounting the mitzvos that existed prior to the giving of the Torah, the Rambam writes:
[1] "Yitzchak gave ma'aser, [Yitzchak tithed.]" But there is an explicit verse in Lech Lecha that states:
[2] "He [Avraham] gave him [Malki-Tzedek] ma'aser from everything."
Why does the Rambam write that "Yitzchak gave ma'aser," implying as it does that Yitzchak was the first person about whom the Torah relates that he gave ma'aser?[3]
This is because according to the Rambam, Avraham's ma'aser applied specifically to the spoils of battle. Since we do not find that Avraham gave ma'aser at any other time, it follows that this ma'aser was similar to the "Dedication of a Portion of the Spoils"[4] after the battle with Midian - a one-time commandment.[5]
The Rambam therefore states that "Yitzchak gave ma'aser," inasmuch as Yitzchak was the first person who gave the type of ma'aser that is a mitzvah for all generations.[6]
And though "Avraham fulfilled the entire Torah prior to its being given,"[7] nevertheless, the Rambam refers only to those mitzvos that the Torah actually mentions.
What indeed is the difference between the mitzvos mentioned regarding each of the Patriarchs, and those performed as part of their keeping "the entire Torah"?
The mitzvos that are specifically mentioned were performed by the Patriarchs as part of their unique manner of spiritual service. Thus, the services mentioned as being performed by Avraham relate to his attribute of love and kindness, while the services specifically mentioned as being performed by Yitzchak and Yaakov relate to their attributes of severity and mercy.[8]
The other mitzvos, however, were also performed by each Patriarch, for they were included within each Patriarch's primary attribute. Thus Avraham, for example, performed the other mitzvos because severity and mercy are also encompassed within kindness.[9]
Yet another difference: Those mitzvos that are mentioned as being performed by a specific Patriarch served primarily as an empowerment to their descendants and to the mitzvos that we fulfill after the Torah was given.[10]
This is why the Rambam ascribes only circumcision and the morning prayer to Avraham, notwithstanding the fact that he performed all the mitzvos, for these mitzvos are presently still related to Avraham, inasmuch as he empowered us to perform them.
In light of the above, it is understood that the primary empowerment for the mitzvah of ma'aser is derived from Yitzchak and not from Avraham.
But since tithing is essentially a benevolent act, shouldn't it be in the domain of Avraham (who represents the attribute of kindness) and not of Yitzchak (the attribute of severity)?
The underlying concept of ma'aser is that everything a Jew earns and possesses belongs to G-d.[11] A person must therefore first give away a tenth and only afterwards use the rest.
Although this is the general intent of ma'aser, we nevertheless find that ma'aser possesses two opposite qualities:
On the one hand, ma'aser can be given from any part of the whole, indicating that prior to the giving, the entire amount is wholly the giver's. On the other hand, even prior to his tithing, a tenth has already been earmarked to be given away - the giver has no control over how much he will give.
Ma'aser thus not only emphasizes that everything belongs to G-d, but also that His ownership extends even to that which seemingly belongs entirely to the person.
The above aspect of ma'aser has a special relationship to the service of Yitzchak, the service of fire and severity, which entails rising from below to above. For it was specifically Yitzchak's manner of service that made it possible to take something on a lowly level and, while retaining its lowly properties, elevate it to a higher level.[12]
Ma'aser is therefore related to Yitzchak, for this manner of service is reflected in ma'aser, wherein man's possessions, while still truly belonging to him, concurrently belong to G-d.
Based on Likkutei Sichos, Vol. V, pp. 68-72.
Notes:
- (Back to text) Hilchos Melachim beginning of ch. 9.
- (Back to text) Bereishis 14:20.
- (Back to text) See commentary of the Ra'avad on the Rambam, ibid.
- (Back to text) See Bamidbar 31:25-54.
- (Back to text) Sefer HaMitzvos of the Rambam, Shoresh Gimmel.
- (Back to text) See Tzafnas Paneach, Hilchos Matnas Aniyim 7:5; Tzafnas Paneach, Lech Lecha p. 57.
- (Back to text) Kiddushin 82a; Yoma 28b.
- (Back to text) See Torah Or and Toras Chayim, beginning of the Torah portion Toldos.
- (Back to text) See Zachor 5665, ch. 9.
- (Back to text) Toras Chayim, ibid. 83c ff.; Likkutei Sichos, Vol. I, p. 41; III, p. 758. See also Ramban, Lech Lecha 15:6.
- (Back to text) See Chinuch, Mitzvah 18.
- (Back to text) Regarding the above, see Torah Or and Toras Chayim, beginning of the Torah portion Toldos; Amar Rabbi Yehoshua ... Asid, 5698, ch. 7ff.
Noach