Date: October 26th 2017

PARSHAT LECH LECHA – HUMAN SENSITIVITY

Adapted from the teachings of Rabbi Alter Chanoch Henach Hakohen Liebowitz (1918 - 2008)



Parshat Lech Lecha begins with Hashem (G-d) commanding Avraham (Abraham): “Go from your land, your birthplace, and from the home of your father to the land that I will show you.”

The Commentary of Rashi raises an obvious question: The Torah is known for its economy of words. If so, why mention these three adjectives when describing Avraham’s original home? It would have been enough to simply say, “Go to the land that I will show you.” Obviously, leaving to a different land also entails leaving Avraham’s land, birthplace and father’s house.

Rashi answers that G-d phrased his command this way “To reward him for each and every word.” Rashi continues that Hashem spoke similarly when commanding Avraham to sacrifice Yitzchok (Isaac). The Torah (Genesis 22:2) writes that Hashem commanded Avraham to take, “Your son, your only son, that you love, Yitzchok (Isaac).” There too Hashem could have simply said, “Take Yitzchok.” However, the extra descriptions were added, “To reward him for each and every word.”

This begs the question: Why would adding the adjectives when describing either Avraham’s point of departure or his son Yitzchok accrue additional reward for Abraham?

In his major commentary to Rashi, Rabbi Eliyau Mizrachi (1450-1526) explains that Hashem articulated the various aspects of Avraham’s home and the different descriptions of Yitzchok in order to make these two commands more painful for Avraham. Saying to Avraham, “Leave your land and birthplace” created more discomfort than simply saying, “Go to Israel.” Hashem’s objective was to reward Avraham’s observance of His Will as much as possible. The added pain associated with fulfilling Hashem’s commands to both leave his homeland and sacrifice his son increased the eternal Heavenly reward that Avraham would ultimately earn for his devotion.

It is noteworthy that, by actually saying the words, “From your land, your birthplace, and from the home of your father,” Hashem made it more painful for Avraham. Avraham was a prophet and, no doubt, highly intelligent. Accordingly, even if Hashem had not delineated each aspect, Avraham would have realized himself that moving permanently to a different land entailed leaving his “land, birthplace, and father’s home.” Similarly, telling Avraham to take Yitzchok meant taking “Your son, your only son, that you love.” Why then did it matter whether Hashem actually articulated these descriptions or not?

Yet, the Torah, as explained by the Mizrachi, is saying that Hashem spoke these additional words because, in fact, they did serve to increase Avraham’s pain.

This teaches a very relevant moral principle: People are extremely sensitive to what is said to them. They are pained by infinitesimal nuances. That is why the extra adjectives made a difference; they increased the measure of Avraham’s pain.

To illustrate, consider the example of a husband whose wife cooked something that was over-salted: He could say either, “You over-salted it” or, “It was over-salted.” Does it matter? Saying “It was over-salted” clearly means “YOU over-salted it.”

The Mizrachi is revealing that there is a difference. This seemingly insignificant extra measure of criticism conveyed by saying, “YOU over-salted it” is not lost on the listener. It causes some extra measure of internal pain.

Each increment of pain increased the challenge for Avraham to obey Hashem’s command and therefore each additional pang earned even more reward for his descendants. To this day, in their daily morning prayers, Jews invoke the merit of Avraham’s willingness to sacrifice Yitzchok. Causing Avraham this pain was therefore appropriate.

This conveys a relevant moral lesson. The Torah’s idea of, “V’ahavta l’raiacha kamoccha (Love thy neighbor as thyself)” enjoins people from in any way causing others any discomfort at all. This obligation includes developing one’s sensitivities to the point of being conscientious about such subtle nuances as saying “It was over-salted” rather than “You over-salted it.” This is the measure of respect and sensitivity to one’s fellow man that the Torah wants people to never lose sight of. The opportunities to live by this ethic occur and reoccur throughout virtually every day.

It goes without saying that overtly insensitive talk between people should certainly be avoided, all the more so. Angry and personal denunciations are altogether unacceptable. Instead, when it comes to these matters, all people should strive to aspire to the Torah’s supremely refined and exalted standard of interpersonal conduct.


This is a slightly edited version of the Dvar that was previously emailed on October 10th 2013.

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