The Heights of Hesed

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Parashah Insightsby

Rabbi Yaakov Hillel Rosh Yeshivat Ahavat Shalom

Parashat Vayera

The Heights of Hesed

The Divine Chariot

“And Hashem finished speaking to him, and He ascended from upon Avraham”

( Bereshit 17:22).

Throughout the Book of Bereshit, we find several allusions to the concept of the

Shechinah (the Divine Presence) resting on the Forefathers. One example is the

verse, “And Hashem finished speaking to him, and He ascended from upon Avraham” ( Bereshit 17:22). Our Sages learn from this verse that “The Forefathers

are themselves the Divine Chariot” ( Bereshit Rabbah 47:6). Rabbi Yitzhak D’min

Acco, a disciple of the Ramban, discusses this profound teaching in Me’irat Enayim,

his work on the Kabbalistic references in the Ramban’s commentary on the Torah

( Parashat Lech Lecha).

Our Sages teach that “the righteous become Hashem’s Chariot” ( Maarechet

HaElokut, Chapter 11, citing the Sages). This esoteric concept means that righteous

individuals so thoroughly purify and sanctify their bodies and souls that they reach

the lofty level where the Divine Presence dwells within them, so to speak. We findthis idea in the verse, “And You, Hashem, are in our midst, and Your Name is called

upon us” (Yirmiyahu 14:9; see Devarim 28:11 et al). However, we see that when

speaking of the Forefathers, the wording is somewhat different: “The Fathers are

themselves the Divine Chariot.” Obviously, there is a considerable difference

between these two levels. While the Divine Presence rests upon the righteous, the

Forefathers are literally part of Hashem’s Heavenly Chariot.

How did the Forefathers become Hashem’s Chariot? Rabbi Yitzhak D’min Acco

explains.



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Hesed , Gevurah , and Emet

Our Sages teach that “At the time when Hashem created the world, He desired to

have a dwelling place in the lower world as He has in the Higher World” (Tanhuma Naso 16; see Nefesh HaHayyim, Shaar Alef , Chapter 13). This principle is

mentioned frequently in the Torah, in such verses as, “And they will make for Me a

Sanctuary and I will dwell in their midst” ( Shmot 25:8); “The foundation of Your

dwelling place You have made, Hashem” ( Shmot 15:17); and “For Hashem chose

Zion, He desired it as His dwelling place” (Tehillim 132:13).

Hashem dwells on earth through the good deeds of tzaddikim who fulfill His Will,

as we learn from the verse, “For so said He Who is exalted and high, Who dwells

forever, and His Name is holy. I dwell in exaltedness and holiness, but I am with the

downcast and humble spirited, to revive the spirit of the lowly and revive the heart of

the downcast” (Yeshayahu 57:15). This verse alludes to Hashem resting His Divine

Presence in the Bet HaMikdash and upon the righteous, who know how to be truly

humble. Thus, even while still alive in this world, they become a Chariot for the

Divine Presence.

However, the Forefathers reached an even higher level of closeness to the Al-

mighty. Each of them excelled in a specific trait which corresponded to one of

Hashem’s Divine Attributes. These traits became deeply embedded in their very

essence, and an inseparable element of their bodies and souls. In an esoteric sense,they were akin to a microcosm of the specific Divine Attribute they embodied.

Avraham reached great heights in the Attribute of Hesed, Lovingkindness. The

Torah describes one instance of his extraordinary hospitality. On the third day after

Avraham’s circumcision, when he was weak and in pain, he had a revelation of the

Divine Presence; Hashem had come to visit him, as it were, while he was indisposed.

Then Avraham noticed some potential guests approaching, apparently a trio of Arab

travelers. He immediately turned away from the Shechinah and ran to invite them to

his home, where he attended on them and showered them with lavish refreshments

( Bereshit 18:1-8, Rashi 18:4).

Avraham’s hesed extended as well to teaching his fellow men belief in one G-d

(see Rambam, Hilchot Avodat Kochavim 1:3). This was hesed in its highest form.

Avraham could easily have been satisfied with his own spiritual accomplishments,

but he did not think only of himself and his own spirituality. He did everything in his

power to bring the rest of mankind under the wings of the Shechinah.

Yitzhak served Hashem with the trait of Gevurah (Might), also called Din

(Judgment). This is the Attribute of uncompromising strength which conquers the

evil inclination and empowers us to fight Hashem’s battles. Hesed is loving,

unconditional bestowal. Gevurah- Din, in contrast, is strict justice, which gives each



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individual purely what he deserves. Din limits, minimizes, and confines. This was

Yitzhak, to us a hidden personality. As we see, the Torah actually tells us very little

about this Forefather.

Yitzhak’s service of Hashem differed greatly from that of Avraham. Avraham was very

much involved with people bringing them into his home, providing for them,

teaching them, and introducing them to the concept of one G-d. His outreach

extended to all sectors of society, from the kings of the land to unknown common

wayfarers.

In contrast, Yitzhak’s service of Hashem was largely focused inward, centered on

cleaving to the Al-mighty in prayer and refining his character traits. Through his

efforts he merited becoming an olah temimah, a perfect, unblemished sacrifice

offered on the Altar, willingly giving up his life for the Al-mighty. It was because of this unique level of holiness that Yitzhak was not permitted to leave Eretz Yisrael

during a time of famine, as Avraham had (see Rashi on Bereshit 25:26, citing

Bereshit Rabbah 64:3).

Yaakov’s primary trait is Emet (Truth), (also called Tiferet, Glory), as in the verses

“Grant truth to Yaakov” ( Michah 7:20), and “Yaakov was a perfect man who dwelled

in tents” ( Bereshit 25:27). These were the “tents of Shem and Ever” (Rashi), where

he studied the Torah of truth. Yaakov’s greatest trials, his encounters with Esav and

Lavan, revolved around the very fine line between truth and falsehood. This message

is inherent in the name Yaakov, as we find in the verse, “For every brother acts

perversely ( akov yaakov)” (Yirmiyahu 9:3), and in Esav’s lament, “He has deceived

me (vayaakveni) these two times” ( Bereshit 27:36). His task was to bring out the

truth in situations which on the surface, appeared to be the opposite of truth.

By sanctifying themselves with Torah and mitzvot, our Forefathers made

themselves worthy of being Hashem’s Chariot. They were so closely bound to the Al-

mighty that His Presence was with them constantly. They were like a direct extension

of the specific Divine Attribute expressed in the outstanding trait which each one

used to serve Hashem. Through their intensive efforts in Lovingkindness, Might, and

Truth, they became the conduits which transmitted these Attributes of the Al-mighty

to the world.

The Turning Point

Let us try to understand how our Forefathers merited this exalted role.

It is Hashem’s Will in Creation to relate to His created beings in keeping with their

deeds, so that they know Him through the way He rules them. For this purpose, He

created ten spiritual forces through which He would rule the world. Each reveals a



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different aspect of the way He wills to relate to Creation. The Sefer Yetzirah calls

them ten Sefirot ( Sefer Yetzirah 1:2).

The three highest Sefirot are Keter (the Crown) Hochmah (Wisdom) and Binah(Profound Understanding) These three Sefirot represent the aspect of Hashem’s

master plan for the ruling of the world which is concealed from mankind. The lofty

Sefirot of Keter , Hochmah, and Binah are only connected to this physical world in a

very hidden way, through the seven lower Sefirot.

While the influx from the highest three remains concealed from the world, the

lower seven were more apparent in Hashem’s running of His world. They were

eventually revealed to an even greater extent through the seven tzaddikim who

embodied these very attributes, and upon whom Hashem chose to rest His

Shechinah.1 Through them, these Divine Attributes would be more openly revealed

in the world, and mankind would recognize Hashem as its King and Ruler.

This concept is expressed in Birkat Avot, the first blessing in Shemoneh Esre. We

say, “the G-d of Avraham, the G-d of Yitzhak, and the G-d of Yaakov,” followed by

the words, “the G-d Who is Gadol (Great), Gibbor , (Mighty), and Nora (Awesome).”

This means that through Avraham, Yitzhak, and Yaakov, the Attributes of Hesed

(Gadol), Gevurah (Gibbor ), and Tiferet ( Nora) were revealed on earth.

Becoming a part of the Divine Chariot is no minor accomplishment; it clearly

demanded enormous spiritual effort on the part of the Forefathers to reach these

heights. However, it seems that within the overall framework of their intensive service

of G-d, there was one central key point in their lives which earned each one their

position in the Divine Chariot.

This is apparent in the life of King David, who longed to be the fourth leg of the

Divine Throne (see Moshia Hosim, II Shmuel 16, p. 319 and 321, citing the Sages;

also mentioned in Hafetz Hayyim, Shaar HaTevunah, Chapter 8, citing the Sages.

See also Zohar , vol. I, p.154b, and vol. II, p.107b). He only achieved this lofty level

when he rose above his own innate nature and withstood an extremely difficult trial.

King David’s son Avshalom sought to overthrow his father and have himself

crowned king, forcing David and his loyal entourage to flee (II Shmuel 15). The

misery of their flight was further aggravated by the behavior of Shimi ben Gera, a

relative of the former King Shaul. Rather than offering support at this terrible time,

Shimi hurried out to meet the fugitive king with curses and a hail of stones. Avishai

ben Tzeruyah, David’s loyal servant, wanted to kill Shimi on the spot, but David

1 Avraham’s middah was Hesed (Lovingkindness); Yitzhak’s was Gevurah (Might); Yaakov’s,

Tiferet (Glory); Moshe and Aharon were Netzach and Hod (Infinity and Splendor); Yosef’s middah

was Yesod (Foundation); and David’s, Malchut (Kingship).



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would not allow it. He said, “Let him curse, for so Hashem told him” (II Shmuel

16:5-13). As David saw it, Shimi was only alive and cursing because it was Hashem’s

Will that he do so, and David accepted it as atonement for his sins (see Sefer

HaHinuch 241). What would be the point of attacking Shimi, or even of hating him?

How would anyone else have reacted to Shimi ben Gera’s unspeakable behavior?

Surely with justified anger and a desire to retaliate, showing Shimi, and in fact, the

entire nation, that King David was not one to trifle with. What is more, in Avishai’s

opinion, Shimi’s behavior fell under the category of rebellion against a sovereign,

and according to halachah, he was deserving of the death penalty (see Binah

L’Ittim, Helek Alef , Derush L’Yom Sheni Shel Pesah). And yet, David overcame his

own natural tendencies, and ordered Avishai not to harm Shimi. This enormous

moral victory was the merit which earned David the privilege of becoming the fourth

leg of the Heavenly Throne. David was now on par with Avraham, Yitzhak and

Yaakov, the first three “legs” of the Throne.

Avraham and Sodom

What great moment earned Avraham his place as part of the Divine Chariot?

Avraham’s very life was hesed, but there was one particular incident in which he

reached exceptional heights: his prayers for Sodom ( Bereshit 18:17-33). As we shall

see, his appeal for this wicked society was the very peak of Avraham’s unparalleled

hesed.

We know that Avraham successfully underwent ten trials, each one of them a

great test of his faith and commitment to the Al-mighty ( Avot 5:3). It would seem

that Akedat Yitzhak, Hashem’s command to Avraham to sacrifice his long-awaited

and dearly beloved only son ( Bereshit 22), was a greater act of devotion than

offering up a prayer for Sodom. However, there was a critical difference between

Akedat Yitzhak and Sodom.

At the Akedah, Avraham was called upon to negate his fundamental trait. He had

to subjugate his own overwhelming love and compassion to the Will of the Al-mighty, totally contradicting his own middah of hesed. Avraham’s plea for Sodom

was related not to overcoming his natural hesed, but to raising that hesed to heights

almost beyond comprehension.

Who and what were Sodom and Amorah?

These two cities were the embodiment of moral corruption, unequalled in any

society before or since. As a matter of principle, they refused to give so much as a

scrap of bread or sip of water to the poor and unfortunate – let alone a single penny

in hard cash. They had not a shred of mercy for anyone at all. This was not the ugly

behavior of a few deviants; it was their declared and unabashed social and legalcode. The more we study of our Sages’ description of their utter degeneracy and



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cruelty toward their fellow men, we can only wonder how they sunk so frighteningly

low (see Sanhedrin 109b; Pirke D’Rabbi Eliezer , Chapter 25; Bereshit Rabbah

49:6).

One answer is in keeping with a basic principle concerning the forces of good

and evil. King Shlomo tells us that “G-d has created the one corresponding to the

other” ( Kohelet 7:14), meaning that there will always be two opposing forces which

parallel one another. This is why “the greater the individual, the more powerful his

evil inclination” ( Sukkah 52a). As the Forces of Holiness grow stronger, the

corresponding Forces of Impurity (kelipah) grow along with them.

Moshe and Bilam are a classic example of the battle between the Forces of

Sanctity and their impure counterforce. Our Sages tell us, “‘And there never arose

another prophet in Israel like Moshe’ ( Devarim 34:10). In Israel there did not arise,

but among the nations of the world there did arise... And which prophet did they

have like Moshe? This was Bilam the son of Be’or” ( Bamidbar Rabbah 14:20).

Moshe Rabbenu reached the greatest heights of prophecy possible for a living

human being. His prophetic knowledge of G-d derived from sanctity. On the

opposite side of the fence, so to speak, stood an equally great prophetic power.

However, this one derived his prophecy from the Forces of Impurity: “This was

Bilam,” who was utterly wicked and immoral.

Our Forefather Avraham was the “pillar of hesed,” bringing this magnificent trait

to a degree of perfection unmatched ever before or since. Just as Moshe was faced with Bilam, in Avraham’s time too, there arose an opposing force of comparable

magnitude – the civilization of Sodom and Amorah. Avraham was hesed personified;

Sodom was its antithesis. “Light is only appreciated in contrast to darkness” ( Zohar,

vol. II, p. 184a). The darkness of their utter evil was the backdrop for Avraham’s

great light.

Created for Hesed

Our Sages open a small window of insight into the source of Sodom’s warpedphilosophy: “Mine is mine and yours is yours, that is the way of Sodom” ( Avot 5:10).

In other words, the wickedness of the people of Sodom was the outgrowth of a

sophisticated, although utterly perverted, philosophy. As they saw it, the Al-mighty

had created the world with a certain immutable order; who would dare tamper with

G-d’s plans? More specifically, they maintained, it was His Will that certain individuals

should be rich and others should be poor. To this end, He gave wealth to some and

withheld it from others. This is the way He wants it, and this was the way it has to be.

That being the case, they said, giving charity contradicts G-d’s Will! Outrageous as

this sounds, they actually believed it, and established an entire legal system based

on this warped foundation.



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This dreadful worldview is the total opposite of the Torah’s outlook, which teaches

us that “the world was created for lovingkindness” (Tehillim 89:3). Hesed is not a

perversion of G-d’s Will, as the people of Sodom believed – it is the very purpose of

Creation.

The Mekubalim teach that “it is the nature of one who is good to bestow good”

( Derech Hashem Part 1, Chapter 2, and Daat Tevunot 1:42-43; see Etz Hayyim,

beginning of Shaar HaKelalim).2 Hashem, Who is good in essence, created the

world in order to bestow good on His created beings. It is His Will that they cleave to

Him by emulating His ways and doing hesed with one another.

Hashem created the entire world and all it contains. His vast universe can surely

provide enough for every one of His creatures in abundance; He “sustains all beings,

from the horns of the Re’em to the eggs of the lice” ( Shabbat 107b). If it is His Will

to bestow good, and He has no shortage of what to give, how can it be that so many

people lack their basic needs?

The lack is not an oversight – it serves a very distinct purpose. It is Hashem’s Will

that His created beings sustain, support, and perfect one another through the hesed

of providing each other’s needs. He could have given everyone exactly what they

require, making every individual fully self-sufficient. Instead, He created the rich and

the poor, each with a role to play in the other’s continued existence and spiritual

refinement (see Maharal, Netivot Olam Alef , Netiv HaTzedakah, Chapter 6).

We find this concept in our Sages’ account of an exchange between Rabbi Akivaand the Roman governor Tinneius Rufus: “The wicked Tinneius Rufus asked Rabbi

Akiva a question. ‘If your G-d loves the poor, why doesn’t He support them?’ [Rabbi

Akiva] said to him, ‘So that through [the merit of helping] them, we will be saved

from the punishment of Hell’” ( Baba Batra 10a).

This is why Hashem created the world lacking, so to speak. People need one

another and complete one another. The wise teach the ignorant, the strong protect

the weak, the rich support the poor. For the same reason, man and woman were

each created with their own weaknesses and strengths: they are the ideal

complement, with one providing what the other lacks. The recipient gains his needs,and the giver gains spiritual perfection by emulating Hashem through giving.

With this in mind, we can understand the verse, “Do not withhold good from its

owners, when you have the power in hand to do” ( Mishle 3:27). If Hashem has given

us wealth, we should not withhold it from its rightful owner. The commentaries tell

us just who this “owner” is: it is not us – it is those who are in need, and the “good,”

the abundance granted by Hashem, really belongs to them (see commentaries of

Metzudat David and Ibn Ezra).

2 See Parashah Insights on Bereshit for a fuller discussion of this topic.



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We should not imagine that we are doing a noble act of kindness when we give a

poor person something of ours. The excess we have is actually his, and we are

merely holding the funds on his behalf. It was placed “in our hand” on deposit, so to

speak, in order for us to pass it on to him, so that if we “withhold good from its

owners,” we literally rob them of what is in fact their portion. The proof is that we

have “the power in hand to do.” Hashem has given us more than enough for

ourselves, precisely so that we should pass it on to its rightful owner as charity;

otherwise, He would not have given us a surplus.

This concept is explained in the Ohr HaHayyim’s commentary on the verse, “If

you lend money to My people, to the poor person who is with you, do not be like a

creditor to him, and do not put interest on him”( Shmot 22:24). When we lend

money, the Torah forbids us to pressure our debtor for repayment, and forbids us tocharge him interest on the loan. The Ohr HaHayyim cites the Mechilta’s teaching

that in the Torah, the term im (literally “if”) is used in relation to actions which are

optional rather than obligatory. There is one exception: this verse. We are in fact

obligated to lend money to those who need our help. Why, then, does the Torah use

wording which implies choice, rather than an explicit commandment?

He writes that with the word “if,” the Torah answers a question. At times, we see

that an extremely wealthy person has been blessed with more than he could ever

possibly need or use for himself. Why was he granted such plenty? Hashem could

easily have given him only as much as he needs, rather than fabulous wealth. Forour Forefather Yaakov, “bread to eat and a garment to wear” ( Bereshit 28:20) were

enough. Why does he have more? On the other hand, the opposite is also true – we

see that there are those who lack even the basics. Why is the distribution so very

uneven?

The Ohr HaHayyim explains that poverty is a form of punishment which atones

for sin, while the abundance of wealth has its own purpose. Overall, Hashem created

more than enough to amply supply the needs of everyone on earth. However, the

plenty was not equally divided up into each individual’s basket, so to speak. It is

concentrated in a few central “baskets,” owned by the affluent. It became their

obligation to distribute it properly. There are those who, for reasons known to the Al-

mighty alone, are not holding one of the big baskets. They will not be privileged to

receive their share with dignity and ease as do the wealthy; they will get what is theirs

through others, in a manner which is humbling and humiliating. This arrangement

serves a dual function. For the poor recipient, the suffering and humiliation involved

are an effective atonement for his sins. For the wealthy donor, it is a way to earn

merit by giving to others.

This is why the Torah says “if you lend money to My people, to the poor person who is with you.” If we see that we have more than we need, so much that we can



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afford to lend to others, we should realize that the excess is not ours; it is the portion

of our poor brethren in need. What we give them is their share, waiting for them

under our name.

The verse continues “do not be like a creditor (nosheh) to him.” The word nosheh

is an allusion to nesiut, lording it over others. If we are lucky enough to be the one

with money to lend, rather than the poor fellow begging for a loan, we should not

feel that we are superior. We are only giving him what is truly his.

Praying for Sodom

As we explained, Avraham was chosen to be the world’s pillar of hesed, who

would lift this trait to heights never equaled anywhere on earth. Therefore, there alsohad to be an impure force opposing him with all its might, with a vicious ferocity that

was also unmatched. This is how there could arise not only an individual, but an

entire nation dedicated to a cruel philosophy of “anti-hesed.” They despised

kindness, compassion, and altruism, and instituted a system of legislation and law

enforcement to fight against hesed in a manner unthinkable at any other time in

history. Even the most selfish of nations will express at least grudging admiration for

those who are generous and kind. In Sodom, it was law, backed by the courts, that

anyone who dared perform an act of kindness was brutally executed!

And yet, this was part of Hashem’s plan. Avraham raised the banner of hesed. In

response, an entire civilization sprung up dedicated to the battle against hesed in all

its forms, in order to present Avraham with a tremendous struggle in establishing the

ways of hesed on earth. The evil culture of Sodom existed solely in opposition to

Avraham, providing him with a most formidable trial.

When Hashem intended to overturn Sodom, He said, “Shall I conceal from

Avraham what I do?” ( Bereshit 18:17). The Hatam Sofer asks an interesting

question. Nowhere does the Torah suggest that Hashem ever had doubts about

revealing a prophecy to any of the other prophets. Why do we find that He hesitatedbefore informing Avraham about the imminent destruction of Sodom (Introduction

to Responsa on Yoreh Deah)?

We can answer the Hatam’s Sofer question in light of the relationship between

Avraham and Sodom. Morally, Sodom was already down to the dregs and entirely

deserving of destruction for their wickedness. However, Hashem wanted to give

Avraham the opportunity to be the cause of their destruction. How? By praying for

them – by doing hesed even with these most unworthy degenerates, the antithesis of

his hesed.



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Sodom had hit bottom; they were as cruel as cruelty could ever be. And yet,

Avraham repeatedly begged Hashem to spare them in the merit of the few righteous

individuals who lived among them. His prayers for Sodom, the nation whose very

existence was diametrically opposed to everything he lived for, were the epitome of

hesed. By beseeching Hashem to spare them nonetheless, he brought hesed to its

ultimate peak. He only gave up when he could no longer muster a reasonable plea

of merit on their behalf.

Sodom deserved destruction, and Avraham deserved to be the one who

destroyed them. His incomparable hesed in praying for his own impure counterforce

proved absolutely that Sodom had no justification for existence. It was his very

prayer on their behalf that destroyed the power of their anti-hesed, obliterating them

forever.

For Avraham, this was the turning point. He had overcome his inherent nature

and elevated the trait of hesed to its loftiest heights. In this great merit, Avraham, the

ish ha’hesed, became “an extension of the Divine Chariot,” the conduit which brings

Divine hesed down to our world for all time.

This essay contains divre Torah. Please treat it with proper respect.

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The Heights of Hesed