Lech Lecha (Genesis 12-17 )
בס”ד
Bereishit, 12:5: “And Avram took Sarai his wife, and Lot, his nephew, and all their property that they acquired and the souls (nefesh) that they made in Charan.”
Rashi, Bereishit, 12:5, Dh: The souls that Avraham made in Haran: “That they brought them under the wings of the Divine Presence; Avraham converted the men and Sarah converted the women, and the Torah considered it as if they made them.”
When Avraham embarks on his spiritual journey, he brings with him “Hanefesh asher asu b’Charan”, literally, the souls that Avraham made in Haran. Rashi explains that this refers to the people that he brought to belief in the one G-d. This is often cited as one of the main examples of Avraham’s efforts and success at spreading the idea of Ethical Monotheism in a time when the whole world were idol worshippers.
However, the Meshech Chachma cites a Midrash that teaches that all of these people returned to their original lifestyle after the death of Avraham.1 Given this Midrash, the question arises as to why is there such significance ascribed to Avraham’s efforts with these people, when ultimately it did not bear fruit and they returned to their old ways?
One answer to this question is that the fact that they changed their ways even temporarily is of great significance in and of itself, even if it didn’t last. In this vein, the Brisker Rav, Rabbi Yitzchak Zev Soloveitchik, was once asked about an institution that taught very difficult students but ultimately, they returned to their old ways. Nevertheless, the Brisker Rav explained that if they kept some mitzvot for a certain amount of time, it was not considered a waste of time to have taught them.2
Rabbi Aharon Yehuda Leib Steinman once added that even if the efforts did not bear fruit with a particular boy in yeshiva, we could be assured that a future descendant would be positively affected.3 It appears that Rabbi Shteinman understood that the efforts put into one person would at some point bear fruit, if not with that person himself, then with one of his descendants. Interestingly, in a similar vein, when Rabbi Chaim Kanievsky was asked the above question about the significance of the ‘souls that Avraham made’ he briefly answered that their descendants converted.4 It seems that he may also mean that the descendants of these people joined the Jewish people because of Avraham’s efforts even if they themselves did not.
A second answer as to why the Torah stresses the importance of the souls that Avraham made, is that in the Torah outlook, the main consideration is the effort one puts in, not the actual result, since one’s efforts are the only thing in a person’s control.5 Accordingly, the fact that the people that Avraham invested his time and effort in, eventually returned to their old ways is irrelevant, given that he did what he could do. Indeed, it could be suggested, that the Torah emphasized these people in particular to stress the point that effort is the most important factor, regardless of results.
In this vein, the Alter of Kelm makes a fascinating observation; he notes that the enticer is treated in such a severe fashion even if he failed to actually entice anyone to worship idols. We know that the mida tova meruba mipouraniot – that the reward for good deeds is greater than the punishment for bad deeds. Accordingly, if a person attempts to do the opposite of the enticer; that is to bring a Jew closer to Torah observance, then he will be rewarded more than the enticer is punished. And, the Alter adds, this is true even if the person fails in his efforts. This teaches this same principle – G-d requires a person to make the effort to perform His Will. The actual results of their efforts are out of his hands, and therefore insignificant in terms of the reward the person will receive.
This concept was elaborated upon by Rabbi Yitzchak Hutner in a letter to Rabbi Moshe Sherer6. Rabbi Sherer had been involved in a lengthy attempt to gain financial assistance for non-public schools in America, but had failed in his efforts. Rav Hutner reminded him of Rav Yisrael Salanter’s three rules of work for the community. One of them was; ‘don’t be obsessed with prevailing’.7 He pointed out that Avraham did not actually sacrifice Yitzchak at the Akeidah (Binding), but that did not detract at all from the merit that accrued to him and his offspring. Rabbi Hutner concluded: “Man is commanded to do, not to accomplish” – the rest is up to G-d.
Rabbi Sherer himself expressed this idea based on the Talmud in Brachot8. The Talmud says that if a person thinks to do a Mitzva and is prevented from doing so by circumstances beyond his control and did not do it, it is considered by the Torah as if he did it. The hebrew for “considered’ is, ‘maaleh alav’. Literally, this means that it is ‘raised up’. Rav Sherer said in the name of a Rabbi that this means the reward from the unfulfilled Mitzva is raised up above (ie. higher than) the reward for fulfilled Mitzvot. This is because the person who sought to do the Mitzva does not even have the satisfaction of having performed it.
We have learnt that the importance of the ‘souls that Avraham made’ is not necessarily due to their long-term ‘success’, rather it demonstrates the importance of making the effort and at the same time, recognizing that the result is ‘G-d’s business’ so to speak.
By Rabbi Yehonasan Gefen
Notes:
- Pirkei D’Rebbe Eliezer, Simun 29.
- ‘Meiacharei hapargud’, p.325. Obviously, he added that one should give preference to students who are more likely to persist in their Torah observance.
- Ibid.
- Simchat Mordechai, p.111.
- Ayelet HaShachar, Lech Lecha, 12:5.
- Rabbi Sherer was the Head of Agudat Yisrael, and was generally recognized as the leading askan on behalf of the Orthodox world in the second half of the 20th Century.
- The other two were: ‘Don’t get angry’ and, ‘don’t get tired’.
- Brachot, 6a. It is also in Kiddushin 40a.
WEEKLY TORAH PORTION,
The Guiding Light
by Rabbi Yehonasan Gefen
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