Parshat Lech Lecha 5779
Rabbi Jablinowitz
The Medrash Rabbah begins its discussion on this week's parsha (and it also appears in the Medrash Tanchuma, 3) with the pasuk in Tehillim (Chapter 45, Pasuk 11), Shim'i Bas U'Re'i V'Hati Aznech V'Shichechi Ameich U'Beis Avich. Listen my daughter and see, focus your ear, forget your nation and your father's home. The Medrash learns this is a reference to Avraham Avinu. Listen carefully and look around and you will notice Hashem's presence in the world. But, most importantly, you must also forget all the false notions that you acquired in your father's home. You must leave home and come to Eretz Yisrael.
The Medrash famously states that Avraham saw a burning building and asked, there must be someone who built this building. Where is the owner? Hashem looked out to Avraham and declared, I am the owner of the building. And in order to know Me better you need to leave your home and go to Eretz Yisrael; Lech Lecha Me'Artzecha etc.
Why does the Medrash describe the large building as burning? Clearly the building being on fire was a source of confusion to Avraham which Hashem responded to. But what is the significance of this large structure going up in flames?
The Sfas Emes teaches that the twofold command in the pasuk, listen and see, on the one hand, and forget previous notions, on the other hand, parallels the dual obligation on Shabbos of Shamor and Zachor. Shamor teaches the negative command of refraining from doing melachah on Shabbos, while Zachor is the command to sanctify Shabbos through the mitzvah of Kiddush. On Shabbos we have two obligations; one is to draw close to Hashem and connect to Him through the holiness of Shabbos. And there is another obligation as well. We must forget the vanities of this world, Hevlei Olam Hazeh, and put aside our business and mundane obligations of the week. As Rashi teaches on the mitzvah of Shabbos in the Aseres HaDibros (Shmos, Chapter 20, Pasuk 8,9), Sheshes Yamim Ta'avod V'Asisa Kol Melachtecha, V'Yom Ha'Shvi'I Shabbos L'Hashem Elokecha, when Shabbos comes you must see all your work as having been completed, K'Ilu Kol Melachtecha Asuyah. On Shabbos we are commanded to remember and also to forget.
Moreover, adds the Sfas Emes, the forgetting must take place before the remembering. The Gemara in Shevuos 20B teaches Kol Sheyeshno B'Shemirah Yeshno B'Zechirah. The Gemara is learning from the comparison between Shamor and Zachor that women are obligated in the mitzvah of Kiddush; since they are included in the negative command of Shabbos, i.e. refraining from melachah, they are also included in the positive command of making Kiddush. The Sfas Emes adds that we can understand this statement on an Aggadic level as well. In order to come close to Hashem on Shabbos we must first forget the mundane world of Olam Hazeh. Kol Sheyeshno B'Shemirah Yeshno B'Zechirah; all who are able to forget and put aside the vanities of this world are able to remember and connect to Hashem.
One of the principles we have in learning the Torah is that if something was included in the general principle and was then separated, the point of being singled out is to teach something about the general rule as well. In other words, though Shabbos is singled out as being unique from the other days of the week in that there is a mitzvah of Shamor and Zachor, the concept of having dual obligations of forgetting and remembering applies throughout the week as well. We constantly need to be aware and remember why we are in this world and we need to constantly be involved in forgetting the pleasures of this world.
This Avodah was uniquely fulfilled by Avraham Avinu. He minimized his involvement in the physical world and constantly strove to become closer to Hashem. While searching for Hashem, the Medrash tell us, he saw a beautiful building on fire. This burning building was a message to Avraham. This world must be burned away and minimized; our job in this world is not to run after physical matters, but rather to forget them and find the holiness contained within the world. And Avraham, through his searching and turning away from worldly pleasures, was able to bring great light into the world.
This is symbolized by the candles that we light on Shabbos. The light of the candle is created by lighting the wick which is connected to wax or oil. By burning away the physical fuel we are able to create great light. Similarly on Shabbos, as well as the entire week, we need to first minimize physical matter and then we are able to become close to Hashem and make great light. And the paradigm of this process is Avraham Avinu who left behind the culture of his upbringing and was able to subsequently connect to Hashem the creator of the world.
Good Shabbos
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