MIZBEACH/ALTAR IN TRIPLICATE

By Rabbi Nissim Lagziel

A JOKE TO BEGIN WITH

A clever and very hungry beggar went to a restaurant. Knowing that he could not pay, he asked the woman in charge if he could eat for free. She refused.

The beggar began threatening her and shouted, “If you don’t serve me immediately, I will do what my late father did in such situations!”

The woman was frightened and served him a filling meal. After he finished eating, the woman asked him with some trepidation, “What did you mean when you said you would do what your father did?”

“Ha!” said the beggar with a smirk. “In such situations, my father went to sleep hungry!”

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This week’s parsha is a happy one. Every day, we learn about and live with Avrohom Avinu, the first Jew, who was moser nefesh to publicize belief in one G-d, the Creator of the world and the One who runs it. This week, we read about Hashem’s commandment to him to leave the country of his birth and head for the land of Canaan, about the descent to Mitzrayim due to the famine in Eretz Canaan, and the “incident” with Pharaoh. Let us not forget the world war (between the four kings and the five kings) and the Bris Bein Ha’Besarim which promises us Eretz Yisrael forever!

Amid the numerous events of this parsha, there is a fact which most people do not notice. In this parsha, time after time, Avrohom is occupied with building altars! He builds three altars in this parsha, each in a specific location. There is the famous teaching of the Ramban (12:6) which says, “Maaseh Avos siman l’banim” – “The deeds of the Avos are a portent for the children. There is nothing superfluous in the Torah. It all comes to teach about the future.” So, if the Torah tells us about the construction of altars, there is something here for us.

What is the significance of these altars and what is the Torah teaching us? And what connection does this have with the Geula?

THREE WAYS TO BOND

The avoda of korbonos performed on the altar represents avodas Hashem in general and the spiritual connection between man and G-d that develops as a result. In Chassidus, we find that the connection between a Jew and Hashem is a “three-fold connection,” comprised of three components, each of which adds strength to this special bond. The first and basic stage is connecting through doing Torah and mitzvos, like a faithful servant who serves his master or like an employee who obeys his employer’s orders. The Torah is “our life” and regarding the mitzvos it says “and live by them.” Learning Torah and doing mitzvos “draws down” G-dly life into the body and soul of a Jew and he thereby connects with Hashem. But this bond does not stop here …

Even when a Jew sins, G-d forbid, and throws off the yoke of the King, there is the avoda of teshuva which exemplifies, emphasizes and underscores that the bond between a Jew and Hashem is deeper than that of a servant and master. Despite the sin, the Jew corrects, strengthens and intensifies this bond through the act of teshuva. But this is also not the end of the story …

“The ultimate idea of bonding with Him is the avoda of mesirus nefesh,” the ability (given only to the Jewish soul) to sacrifice himself completely for Hashem, not for a reward, not for any material or spiritual benefit, “solely for Hashem’s glory without any calculation whatsoever” – the third and trilateral bond!

The three altars that Avrohom Avinu built represent this very same point. Rashi in his commentary on the Torah (based on the Medrash, Bereishis Raba, the end of section 39) teaches us that the altars were built in response to certain happenings. The first altar was built “for the news about children and the news about Eretz Yisrael,” as thanks to Hashem for the good news that his children would inherit Eretz Yisrael. A place to live and the continuity of generations represent man’s physical and spiritual needs.

Without a roof over one’s head and ground beneath one’s feet, man cannot live a normal life. Without children and family, man’s spiritual life is lacking; he lacks the basic simcha and nachas which children give their parents. This first altar represents man’s first connection with Hashem, a connection in which Hashem provides all of man’s needs in exchange for avoda, avodas Hashem in fulfilling Torah and mitzvos.

The second altar was built near the city of Ai, a place where, in the future, the Jewish people would stumble through the sin of Achan. Avrohom Avinu prayed for his descendants (in the generation of Yehoshua bin Nun) that Hashem forgive them for their deeds and that they not lose in the war with Ai. This fits with the second level of man’s bond with Hashem, the bond that is effectuated by the avoda of teshuva.

Even when a Jew sins, he is still connected. Even when a Jew causes a blemish he is still a son. Therefore, Hashem is ready to forgive him and to start anew with him. The altar built near Ai symbolizes this, for despite the sin of the Jewish people, Hashem is ready to forgive and (even) allow them to be victorious in war over their enemies!

Rashi does not provide a reason for the third altar. Considering what was said above, the reason is simple … Because the third altar was not built for any particular reason, reward, material or spiritual benefit. It was built for one purpose only: in honor of Hashem.

GEULA AND THE THIRD TEMPLE

What is the connection to Geula? “The deeds of the Avos are a portent for the children.”

The Rebbe explains that the three altars correspond to the three Battei Mikdash. The first altar is a “sign” for the first Mikdash, which represents the avoda of tzaddikim in fulfilling Torah and mitzvos on the highest level.

The second altar is a “sign” for the second Mikdash that followed churban and galus, the avoda of teshuva.

The third altar represents the third Mikdash, the ultimate perfection in avodas Hashem and the ultimate bond between a Jew and Hashem. This is expressed in a level of total bonding and utter bittul to Hashem’s will! Although today, we are unable to feel this deep bond and this inner bittul in daily life, “the deeds of the Avos are a portent for the children.” We need to strive to reach that. Our fulfillment of Torah and our avoda of teshuva needs to be permeated with the awareness that perfection in avoda will be only in the future. This itself arouses within every one of us the longing for the true and complete Geula.

TO CONCLUDE WITH A STORY

Although this story may seem a little extreme to some, it epitomizes true mesirus nefesh. The Rebbe told this story on Shabbos parshas Vayeishev 5731 and on a number of occasions. In the year 5552/1802, there was a heavenly accusation against the Alter Rebbe for publicizing the teachings of Chassidus. In the heavenly court they decided he would have to leave the world. The Alter Rebbe sent a pidyon nefesh to Rabbi Menachem Nachum of Chernobyl and he told this to his daughter, Rebbetzin Devorah Leah who decided, on her own, to take her father’s place.

Rosh Hashana night, she was afraid lest the Alter Rebbe bless her with the traditional, “May you be written and inscribed for a good year,” so she preempted her father and blessed him, “May you be written and inscribed for a good year” and added firmly, “Father, don’t speak!” She passed away on Tzom Gedalia.

Let’s end on a positive note with warm wishes for a Good Shabbos to all! ■

Based on a sicha of the Rebbe, published in Likkutei Sichos vol. 30.