The name Vayeira - "and He appeared" - indicates that the subject of this week's parshah is revelation.
The revelation of G-d to Avraham which it describes healed Avraham's infirmity and transformed the nature of his relationship with G-d.
The essay that follows focuses on the uniqueness of that revelation, showing how it serves as a heritage for his descendants, enhancing the nature of their divine service.
With an eye to the ultimate revelations of the Era of the Redemption, it under scores the essential desire for G-dliness we all possess.
May the healing and revelation highlighted in this essay become manifest in the complete and speedy recovery of the Rebbe Shlita and the revelations that will accompany the Redemption.
And may this take place in the immediate future.
5 MarCheshvan, 5754
Adapted from Likkutei Sichos, Vol. X, p. 49ff,
Sichos Shabbos Parshas Vayera 5749, 5750, 5751, 5752
When Rabbi Sholem Dov Ber, the fifth Rebbe of Lubavitch, was four or five years old, he was taken to his grandfather the Tzemach Tzedek, for a birthday blessing.
When he entered his grandfather's room, he began to cry. After calming him, his grandfather asked him the reason for his tears. The child replied, "In cheder, we learned that G-d revealed Himself to Avraham. Why doesn't He reveal Himself to me?"
The Tzemach Tzedek replied, "When a Jew [1] who is ninety-nine years old recognizes that he must circumcise himself, he deserves that G-d reveal Himself to him." [2]
The Zohar
[3] also highlights Avraham's circumcision as a turning point in the nature of the Divine revelations he received.
When describing the revelations Avraham was granted before the circumcision, the Torah states, [4] "And G-d appeared to him in a vision," using the Aramaic term "machezeh" for the word vision.
In contrast, Parshas Vayera begins "And G-d appeared to him," [5] using a Hebrew term "vayera" which implies a direct revelation.
Hebrew is Lashon HaKodesh, "the holy tongue," the language which G-d employs to express Himself. Other languages, by contrast, are human inventions.
By using an Aramaic term, the Torah implies that the revelations Avraham experienced before circumcision were clothed in the material trappings of our world.
He could conceive of G-d only in human terms; he could not appreciate Him as He truly is. A great gap separates mortal man from G-d's infinity.
By definition, any human conception can be only a restricted and narrow view.
The act of circumcision transformed the nature of Avraham's being, enabling him to perceive G-d as He is. Therefore the revelation of Vayeira was direct, without any veils or constraints. G-d manifested Himself for Avraham openly; this spanned the gap separating a created being from its Creator.
The above clarifies the distinction between Parshas Lech Lecha and Parshas Vayeira.
Parshas Lech Lecha describes Avraham's striving to go beyond the limits of mortal existence and develop a complete bond with G-d. [6]
The culmination of this spiritual journey was his circumcision, which established a bond with G-d in his actual flesh. [7]
Parshas Vayeira, by contrast, represents a different mode of conduct.
The direct revelation of G-dliness remade Avraham's nature.
As he existed within a material body and functioned within his worldly environment, he was able to share a complete and all-encompassing bond with G-d.
Avraham left this heritage to his descendants, for the deeds of the forefathers serve as a sign to their children. [8]
Every person has the potential to transcend his individual nature and to enter into a limitless bond with G-d through his observance of the Torah and its mitzvos.
The revelation of Parshas Vayeira is associated with healing.
Avraham was suffering from the pain of the circumcision. G-d came to "visit the sick," [9] and with that visit, healed Avraham. [10]
To explain this phenomenon: The Hebrew word "chole" meaning "afflicted by sickness," is numerically equivalent to 49. [11]
Our Sages [12] speak of "50 gates of understanding" which grant man knowledge of G-d.
Within the scope of mortal knowledge, it is possible to "enter" only 49 of these gates. The fiftieth level is by definition above our limited grasp.
A person who has attained the forty-ninth level appreciates his inadequacy [13] and wants to rise above it. And the fact that the very nature of his humanity prevents him from doing so makes him sick, pained with a yearning for a complete bond with G-d. To this sickness, King Solomon alluded with his allegory, [14] "Support me with the stout trunks; let me rest among the apple trees, for I am lovesick."
This sickness is healed through the consummate revelation of Vayeira.
The direct manifestation of G-d fulfills this yearning, and remakes the person's nature, allowing him to realize his innate G-dly essence, and function above his mortal limitations. [15]
Since the desire for a direct bond with G-d is a fundamental element of a person's makeup, when the Rebbe Rashab (rabbi Shalom DovBer) came to his grandfather for a birthday blessing, he expressed this longing.
The truth this story points to is not merely individual in nature.
Within every one of us there is a childlike dimension that enables us to relate to G-d with youthful simplicity and single-mindedness.
Without ceasing to function with mature responsibility, each of us can share an all-encompassing relationship with G-d. [16]
The above is particularly relevant in the present age, brief moments before Mashiach's coming.
For the essence of the Era of the Redemption will be the direct revelation of G-d; "Your Master will conceal Himself no longer, and your eyes will perceive your Master." [17]
As we stand on the threshold of this era, the inner thirst within us can be felt more powerfully.
Moreover, the potential exists to anticipate the Redemption, and experience a foretaste of its revelations in the present age.
We can enrich our lives by developing an awareness of G-d, relating to Him not only on a conceptual level, but as an actual force pervading every aspect of our daily activities.
The Torah tells us that G-d appeared to Avraham while "sitting at the entrance of his tent, in the heat of the day."
[18]
Why was he sitting there? To look for guests. [19]
Avraham dedicated himself to deeds of kindness, feeding hungry wayfarers in an effort to heighten their awareness of G-d. [20]
Because he extended himself [21] to bring others closer to G-d, G-d showed him a supreme expression of closeness.
"Days are coming..., [when people will be] hungry - but not for bread, thirsty - but not for water, but to hear the word of G-d." [22]
At times, as in the story of the Rebbe Rashab, this thirst is consciously felt, and in other instances, a person may be unaware of his own thirst. Nevertheless, when we emulate Avraham's example and extend ourselves to these individuals, we will discover a readiness to respond that reflects their inner nature.
And as in the example of Avraham, these outreach efforts will benefit not only the recipients, but also those who give, precipitating a deeper and more inclusive connection to G-dliness. And this connection will continue to grow and blossom until it reaches consummate perfection in the Era of the Redemption; may this take place in the immediate future.
Notes:
- (Back to text) According to an alternate version "a tzaddik."
- (Back to text) Sichos Chof Cheshvan, 5693; appears in a condensed form in HaYom Yom, p. 103.
- (Back to text) Vol. I, p. 88b, see also p. 98a.
- (Back to text) Genesis 15:1.
- (Back to text) Ibid. 18:1.
- (Back to text) See the previous essay in this series, entitled "A Journey To One's True Self."
- (Back to text) See Genesis 17:13.
- (Back to text) Or HaTorah, Lech Lecha; cf. Ramban on Genesis 12:6, Bereishis Rabbah 40:6.
- (Back to text) Sotah 14a.
- (Back to text) See the commentary of the Ramban to Genesis 18:2.
In explanation, one might say that with regard to the visiting the sick, our Sages (Nedarim 39b) state that the visit removes a sixtieth of the person's infirmity. When, however, a sick person is visited by G-d Himself, the infirmity is removed entirely. See Likkutei Sichos, Vol. V, p. 84.
- (Back to text) Taamei HaMitzvos from the AriZal, Parshas Vayeira.
- (Back to text) Rosh HaShanah 21b.
- (Back to text) Needless to say, this also should apply to a person on a lower rung. Nevertheless, often, when an individual has not developed himself, he is content with his inadequacy and does not realize the need for growth and change.
A person who has attained the forty-ninth gate, by contrast, is concerned with his personal development, understands the nature of his limitations, and desires to transcend them.
- (Back to text) Song of Songs 2:5. See the interpretation of this concept in Or HaTorah, Parshas Vayeira, 88b.
- (Back to text) With the expression "And G-d appeared to him," the Torah indicates that the revelation permeated Avraham entirely, suffusing every aspect of his personality with a deeper bond with G-d. Moreover, the Torah mentions that this revelation took place "in the plains of Mamre," indicating that the intent was that Avraham extend the revelation beyond his own person, transforming the nature of his surrounding environment.
- (Back to text) In addition to the lesson the story holds for us as individuals, it also communicates an important lesson for us as parents: we must appreciate the unique sensitivity our children possess and educate them in a manner that makes G-d a real and powerful force in their lives. They should desire a bond with G-d with the intensity that can bring them to tears.
- (Back to text) Isaiah 30:20; see also Tanya, ch. 36.
- (Back to text) Genesis 18:1.
- (Back to text) Rashi on this verse.
- (Back to text) Thus after providing them with food and drink, Avraham insisted that his guests bless "He from whose bounty you have eaten... He who spoke and brought the world into being" (Sotah 10a).
- (Back to text) Avraham's dedication can be seen in the fact that he sought guests despite the fact that he was:
- ninety-nine years old;
- recovering from the circumcision; and
- exposed to the heat of the day.
- (Back to text) Amos 8:11.
Lech Lecha - 5754