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We are grateful to Rabbi Brett C. Oxman for generously sponsoring this week's Parasha-Page. "Chazak Ve'ematz" in the service of Hashem!
Parashat Lech Lecha 5757AVRAHAM'S REWARD[The four warring kings] captured all the goods of Sodom and Amorah, and... Lot ... the nephew of Avram, and they departed... . When Avram heard that his nephew was captured, he armed his trained men... and smote [the captors]... and recaptured all of the goods... . The king of Sodom came to meet Avram upon his return... and said to Avram, "Return to me the captives and take the goods for yourself." Avram replied to the king of Sodom, "I lift up my hand in an oath to Hashem, the G-d Most High, Maker of the heavens and the earth, that I will take from the booty neither thread nor shoe-strap. I will not take anything that was yours. Rava said: In reward for Avraham's refusal to take "neither thread nor shoe-strap," his children were given two special Mitzvot: The blue thread (Techelet) that is worn in Tzitzit and the leather straps of Tefillin (phylacteries).Hashem's rewards are given on the basis are based on the axiom of "measure for measure" -- Middah K'negged Middah (see Sotah 9b, Parasha-Page Metzorah and Chukat 5756). A string and strap were prominent in Avraham's reward because of he mentioned those two objects in his retort to the king of Sodom. Is this the sole relationship between Avraham's virtuous act and his reward? One who is familiar with Midrashic literature, would expect to find a stronger relationship than that. After all, Avraham's good deed did not involve those two objects any more than the other rescued objects that he refused. A deeper understanding can perhaps be gleaned from a careful study of the Mitzvot of Tefillin and Tzitzit.
IIIf one speaks after he dons Tefillin on the arm but before he dons them on the forehead, it is considered a sin. One who has sinned in such a manner may not join the Jewish troops in war [as he is not promised divine protection]. Through keeping the Mitzvah of Tefillin [on the arm and the forehead] properly, Hashem fulfills for the Jewish armies the blessing, "He shall smite the enemy's arms and foreheads" (Devarim 33;20 -- Rashi: They would sever the head and arm [of the enemy] with one blow).Tefillin possess the ability to help us successfully defeat the enemy in war. (See also Parasha-Page, 9th of Av 5756 at length.) What is it about Tefillin that affords them this unique quality? Tefillin symbolize our acknowledgment that we are powerless without Hashem's assistance. The parchment we place inside of our Tefillin, with its description of the omnipotence of Hashem and the Exodus from Egypt, bears out this theme. By wearing Tefillin on our arms, we remind ourselves that all physical strength is really His. What this is our attitude, Hashem grants us strength in return.
When [Bar Kochba, leader of the revolt against the Romans in Beitar,] would go out to war [with his 400,000 mighty warriors] he would declare, "Master of the universe, I don't need your help, as long as you do not hinder me!" Forty baskets of *Tefillin* boxes were found on the heads of Bar Kochba's warriors who were killed in Beitar when Beitar fell.One who trusts in personal prowess, has not properly learned the lesson embodied in Tefillin. He is destined to defeat and ruin, leaving his Tefillin powerless to protect him.
IIIAvraham's refusal to take "neither thread nor shoe-strap," demonstrated that he attributed all of his military prowess to his Creator. Is it not appropriate, then, for his reward to be the Mitzvah of Tefillin? It is this Mitzvah which would constantly remind his children that they are powerless without the help of Hashem and lead them, too, to victory. Similarly, it was appropriate for him to be rewarded with the Mitzvah of Techelet which, symbolizing Hashem's glorious seat in the heavens (Chullin 89a -- see Parasha-Page, Shelach 5756), would remind his children throughout the day of Hashem's presence and constant supervision! | ||
