Chasidut על בראשית 12:3
Kedushat Levi
This is what the Midrash had in mind when it interpreted the opening words of our chapter ואברהם זקן בא בימים, to mean that prior to the existence of Avraham there had not been a concept on earth known as זקנה, “old age,” i.e. G’d’s largesse flowing directly, without detour through nature, to any human being. The reason was simple. No human being had accumulated the kind of merits that enabled G’d to direct this flow of largesse by bypassing normal channels. Avraham’s merits had opened new channels of communication between G’d and man.
At this point the author refers to a method of writing the 72-lettered “name” of Hashem in 9 columns of 8 three lettered words, using Exodus 14,19,20 and 21, respectively, (each verse having 72 letters) and consecutively, and the middle verse in by reading it from left to right, so that you get the diagram shown.
In that diagram you will note that in the top row the “name” spelled סיט appears in the column preceding the one commencing with a name consisting of עלמ.
[I am attaching the diagram so that you, the reader can better visualize what the author is speaking about. Ed.]
The word סיט occurs on several occasions in the Mishnah, throughout the section known as taharot as a vessel used in measuring. (Maimonides on Keylim 13,4, Orlah, 3,2 for instance) This “name” of G’d serves as symbol of Avraham’s ability to channel G’d’s largesse from the celestial domains to our regions. The next column in our diagram is headed by the letters עלמ, [alluding to our עולם, world] and symbolizes for our purposes, the manner of distribution of this largesse once it has entered the sphere of the material world. We refer to this in our daily amidah prayer when we recite the words: וזוכר חסדי אבות ומביא גואל לבני בניהם. “He (G’d) remembers the deeds of loving kindness of the patriarchs and brings the redeemer to their children’s children.” On the face of it, it is difficult to understand the words חסדי אבות, “the pious deeds performed by the patriarchs.” All the author of this paragraph had to mention was וזוכר אבות, that “G’d remembers the patriarchs.” Furthermore, why would the author of this paragraph refer to the redemption as being brought to the “children’s children” of the patriarchs? It would have sufficed to refer to their בניהם, “children.” When speaking of fathers, it is customary to relate to their children rather than to their grandchildren. However, when understanding the entire paragraph and what it teaches in light of what we have explained, both the word “חסדי” and the words “לבני בניהם” make perfect sense, as the author draws our attention to the manner in which G’d’s largesse is transmitted to the Jewish people and who we have to thank for this. The חסד of which the author speaks is an allusion to the “source” of the largesse, i.e. G’d Himself, (not nature) whereas the בני בניהם, is an allusion to the meritorious deeds of the patriarchs which paved the way for the Jewish people to receive G’d’s largesse directly, without detours.
When the paragraph above is introduced with the words: ואברהם זקן בא בימים וה' ברך את אברהם בכל, this is an allusion to Avraham, the first of the patriarchs having been able to open the sluices of G’d’s treasure chamber to enable the flow of its goodness to bypass regular channels and flow directly to His people. When G’d’s largesse flows to us in this manner, it is not limited in measure at all, as it would be if it had to reach us via nature.
This is the meaning of bereshit rabbah 59,5 where the author writes: Avraham would bless everybody. (Compare Genesis 12,3) To the question whence Avraham was able to do so, i.e. who had blessed him first? The answer is that G’d personally, had done so in His capacity of רצון as explained on page 118.
At this point the author refers to a method of writing the 72-lettered “name” of Hashem in 9 columns of 8 three lettered words, using Exodus 14,19,20 and 21, respectively, (each verse having 72 letters) and consecutively, and the middle verse in by reading it from left to right, so that you get the diagram shown.
In that diagram you will note that in the top row the “name” spelled סיט appears in the column preceding the one commencing with a name consisting of עלמ.
[I am attaching the diagram so that you, the reader can better visualize what the author is speaking about. Ed.]
The word סיט occurs on several occasions in the Mishnah, throughout the section known as taharot as a vessel used in measuring. (Maimonides on Keylim 13,4, Orlah, 3,2 for instance) This “name” of G’d serves as symbol of Avraham’s ability to channel G’d’s largesse from the celestial domains to our regions. The next column in our diagram is headed by the letters עלמ, [alluding to our עולם, world] and symbolizes for our purposes, the manner of distribution of this largesse once it has entered the sphere of the material world. We refer to this in our daily amidah prayer when we recite the words: וזוכר חסדי אבות ומביא גואל לבני בניהם. “He (G’d) remembers the deeds of loving kindness of the patriarchs and brings the redeemer to their children’s children.” On the face of it, it is difficult to understand the words חסדי אבות, “the pious deeds performed by the patriarchs.” All the author of this paragraph had to mention was וזוכר אבות, that “G’d remembers the patriarchs.” Furthermore, why would the author of this paragraph refer to the redemption as being brought to the “children’s children” of the patriarchs? It would have sufficed to refer to their בניהם, “children.” When speaking of fathers, it is customary to relate to their children rather than to their grandchildren. However, when understanding the entire paragraph and what it teaches in light of what we have explained, both the word “חסדי” and the words “לבני בניהם” make perfect sense, as the author draws our attention to the manner in which G’d’s largesse is transmitted to the Jewish people and who we have to thank for this. The חסד of which the author speaks is an allusion to the “source” of the largesse, i.e. G’d Himself, (not nature) whereas the בני בניהם, is an allusion to the meritorious deeds of the patriarchs which paved the way for the Jewish people to receive G’d’s largesse directly, without detours.
When the paragraph above is introduced with the words: ואברהם זקן בא בימים וה' ברך את אברהם בכל, this is an allusion to Avraham, the first of the patriarchs having been able to open the sluices of G’d’s treasure chamber to enable the flow of its goodness to bypass regular channels and flow directly to His people. When G’d’s largesse flows to us in this manner, it is not limited in measure at all, as it would be if it had to reach us via nature.
This is the meaning of bereshit rabbah 59,5 where the author writes: Avraham would bless everybody. (Compare Genesis 12,3) To the question whence Avraham was able to do so, i.e. who had blessed him first? The answer is that G’d personally, had done so in His capacity of רצון as explained on page 118.
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Kedushat Levi
Genesis 12,3. “I shall bless those who bless you, and those who curse you I shall curse.” At first glance it seems strange that the Torah changed the order of subject and object when speaking of anyone who would curse Avraham. Why would people who bless Avraham be given a blessing before they had actually done so? We find here an example of the principle that G’d considers good intentions as part of the carrying out of such intentions, i.e. the party carrying out a noble intention, is retroactively rewarded not only for the deed but also for the thoughts that led up to the deed. When planning something wicked, G’d does not take this into consideration even after the wicked act has been carried out. (Kidushin 40.)
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