Posted on 11/07/24
Although Avraham was already promised that G-d would make him into a great nation, greatening his name, and be a source of blessing, it was only after being commanded to enter the Covenant of Milah that he was promised two additional blessings.
והפריתי אותך — And I will make you fruitful, במאד מאד — exceedingly, ונתתיך לגוים — and I will make you into nations, ומלכים — and kings, ממך יצאו — will emerge from you.
That Avraham would develop into 'nations', and that kings would emerge from him, was omitted in the earlier blessings conferred on him.
Rashi tells us that the additional nation intimated here is none other than Esav.
Why would the 'blessing' of Esav developing into a nation be relevant to Avraham, especially in the context of Bris Milah, which they don't adhere to?
The advent of kings leading these future nations seems evident, and in the natural course of developing nations. What is being emphasized here?
The Netziv suggests that the Torah in this portion conveying the command of Milah is presenting the blueprint for the universe.
G-d's introduction to Avraham, "Walk before me and be perfect", and the subsequent conferring of his new name Avraham connoting his becoming an אב — father, המון גוים — of a multitude of nations, was setting him and his descendants on their lives' mission to transform the entire world toward an enlightened awareness of G-d and His word.
The sentiment ונתתיך לגוים is meant to be understood in the same vein as G-d's charge to the prophet Yirmiyahu: נביא" —a prophet, לגוים נתתיך — to the nations I made you" — to go forward and capture the hearts and minds of the people by inspiring them.
The Netziv goes on to explain the promise of future kings emerging as referring to future Jewish kings 'ruling' over the world in influencing them to proper belief.
Rav Moshe Dovid Vali, the renowned disciple of the Ramchal, takes it one step further.
The kings the verse speaks of are every single Jew, as the Talmudic adage goes, כל ישראל בני מלכים — All Jews are children of monarchy.
We each have a role to comport ourselves with nobility in the image of Avraham in selflessly giving of ourselves towards serving others, as a true king who is dedicated to his subjects and their needs.
He notes that the beginning of the verse that promises Avraham that they will be fruitful במאד מאד — exceedingly, is not simply a blessing of numerous progenies, but more specifically, to flourish and be productive in their efforts to elevate the world to a dignified and purposeful life. The numerical value of the double phrase מאד מאד — equal 90, the same as מלך — a king!
Perhaps it was specifically at this juncture of the command of Milah, that bespeaks of man's commitment to control one's carnal instincts, the ability to be a מושל ברוחו — ruler over one's urges — that sets us apart from the physical world of indulgence and the pursuit of pleasure as a goal — that makes us deserve being defined as royalty.
Esav epitomizes all the future exiles and kingdoms that have overpowered us.
As the Maharal reiterates, the nations of the world can only impose their rule when we are down.
In the battle between the forces of Esav and Yaakov, Yitzchok revealed to Esav: "By your sword you shall live, but your brother you shall serve; yet it shall be that when you are aggrieved, you may cast of his yoke from upon your neck."
When we fail in our mission, we are subject to the whims of those whose rule we live under. When we rise that is when they fall, and we are impervious to their influence and attacks.
We are destined to remain in galus until such time as the Mashiach arrives, but we can gain favor and privilege when we act with the dignity inherent within us as descendants of Avraham.
The pendulum has swayed in our direction. But we must never remain smug or complacent. If we live up to G-d's expectations of us portraying the nobility of spirit of one who enthuses one's life devoted to the will of G-d in all we do, we can be hopeful good times are in store for the Jewish nation.
We may never think that now that we have a President, the Senate, and the House that is sympathetic to the values we cherish, we can sit back and relax.
King Solomon already taught us, 'A king's heart is like rivulets of water in the Lord's hand; wherever He wishes, He turns it.' (Mishlei 21 1)
At the end of the day, they are all marionettes in the hand of G-d.
Our actions influence the way G-d will allow events to turn out.
May we express gratitude to G-d and recommit with ever greater fervor to carry ourselves with dignified pride in the knowledge G-d is counting on us to win by electing Him!
באהבה,
צבי יהודה טייכמאן