Siba U’Mesovev: Understanding cause and effect
It seems that we often mistake cause and effect in the unfolding of the events in the Torah. What from the outside looks to be a reason for something not to occur is really the cause of its occurrence. A study of a couple of the events in this parsha, Vayera, as well as a couple of other examples, may clarify my thesis. This idea holds true in our own lives as well, if only we would be astute enough to see it.
Avraham is visited by Hashem, a tremendous blessing and experience, and has the temerity — perhaps one could even say the chutzpah — to ask Hashem: Al na tavor me’al avdecha! (Please wait for me while I attend to my guests.)
The Gemara in Shabbos 127 learns from here that welcoming guests is greater than receiving the Shechina. As much as it may be a greater mitzvah, how could Avraham know it was more important? How could he have interrupted his dialogue with Hashem at that moment?
Rabbi Dr. Tzvi Hersh Weinreb, in his sefer “The Person in the Parasha,” explains that one approach is to understand that it is not so much that hospitality trumps the experience of communication with the Shechina. Rather, it is that “the way we earn such an exalted spiritual experience is by practicing hospitality.
“One does not achieve a spiritual experience through meditation and prayer. One achieves true spirituality (kedusha) by painstakingly attending to the needs of others (tzarchei rabim).”
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Avraham’s experience was not hindered by his leaving Hashem to welcome guests; rather, it was that self-sacrifice that initiated Hashem’s appearance in the first place! Avraham was willing to leave the Shechina for the needs of others — can there be a greater self-sacrifice? Hashem will reward Avraham by visiting him and checking on his needs.
Another example comes from a pasuk just a little later in the parsha: “And he waited on them under the tree as they ate” (Bereishit 18:8).
The Malbim writes that the three angels were malachei chesed and were sent or created through the merit of the gemilut chasadim — acts of kindness — performed by Avraham. His previous acts of welcoming guests were what led to their existence and arrival at his home. The mitzvah of hachnasat orchim that Avraham so carefully performed his entire life led to Sarah being healed and having a child. Even the saving of Lot was a result of Avraham’s kind past.
Moreover, the food that Avraham fed the angels was energy that sustained them. They were created through his acts of kindness, and their continued existence depended on his chesed.
We only think we are smart enough to understand cause and effect (siba u’mesovev), but as these examples show, it is so much more complex. In Parshat Vayishlach, when Yaakov fights with the angel of Eisav (Satan, or Samael), the angel proclaims after a night-long battle: “Let me go, because the dawn has risen.” Rashi on the spot writes: “I have to sing praises today before Hashem.”
Each angel gets one opportunity to sing shira before Hashem. Are we to think it is mere coincidence that on the morning after the one night the angel of Eisav battles with Yaakov, he has the chance and obligation to sing? No other day but this one, when he is completely invested in a cosmic struggle between good and evil!?
Again, we need to look deeper. Satan — the yetzer hara, or Samael — has a job, and it is to wage battle with us. Our job is to fight against him tooth and nail … and thigh! The night he fought with Yaakov, this angel fulfilled his tafkid, or purpose, when he had to admit defeat: Yaakov’s fight to do good, powered by his yetzer tov, was unwavering.
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When a Jew is tested and brought to the edge of failure and still comes out on top, that serves as a merit to the yetzer hara. It is for this reason that it was his turn to sing praise to Hashem on that particular morning.
In Parshat Shemini, Moshe tells Aharon, “Come close to the altar.” After the dedication of the mizbeach, the altar, and of the Mishkan, which was begun by Moshe, it is Aharon’s turn to take over the service. On this pasuk, Rashi writes that Aharon was humble and felt unworthy; he was embarrassed to approach. He still felt guilt over his involvement in the Golden Calf.
It is a guilt that lingered and was even renewed after the death of his sons. Moshe comforted Aharon: You are worthy to lead and be a shliach of Hashem, as well as of the people, precisely because you feel unworthy. That guilt, that humility — that is what makes a true shliach, a representative who understands mistakes and can understand atonement.
We only think we understand the bigger consequences of our actions. But what seems true is that chesed, self-control and humility will always carry the day, bringing us amazing opportunities and drawing us ever closer to Hashem.
Rabbi Dr. David Wiseman has been leading a weekly Torah class at the Young Israel of Hewlett for more than 20 years.
