"If I hadn't done this, from where could Hashem have revealed Himself to me?", the Midrash has Avraham exclaim after the Brit Milah at the end of last week's parasha. Reading only this, it would certainly seem that prior to Avraham's performing the Brit Milah, Hashem didn't reveal Himself to Avraham. But this is not the case - just before the Brit Milah and again, earlier in parashat Lech Lecha, Hashem indeed reveals Himself to Avraham. Rav Tzadok Hakohen is amongst those who ask the question, and he entertains Rashi's answer, that prior to the perfection of the Brit Milah, Avraham fell on his face with each revelation, while subsequently, he was able to receive the revelation sitting down. Rav Tzadok dismisses this as being unsubstantiated by the text. He then supplies his own understanding, at once textually and spiritually brilliant. He says that before the perfection of the Brit Milah, Hashem revealed himself, to convey a message, to pass on information, to issue a command. The revelation is an instrument, and thus, of short duration. It is connected to the divine name, Elokim, indicating Hashem's FUNCTIONING within the realm of nature. After the perfection of the Brit Milah, however, Hashem reveals himself to Avraham FOR NO REASON AT ALL! Look at the beginning of the parashah - Hashem's revelation is not followed by an act of speech. It is self-contained, the next verse moving on to the visitation of the angels. Furthermore, while the previous revelations all terminated upon completion of the "mission", there is no indication that this revalation EVER terminated. Significantly, the post-brit revelation is connected to the name Y&H&V&H, indicating pure, timeless being. No ulterior motives. Hashem comes to Avraham lishma.
What is it about the Brit Milah that occasions such a profound transformation in the nature of the human/divine connection? It struck me that there's a certain mutuality of revelation here: Avraham renders himself exposed and vulnerable as he removes the protective sheath from his sensing, responding, productive core, literally and spiritually. He is perfect in the sense that no part of him is held back. In response, Hashem trusts us by installing Himself in the heart of our awareness. He has removed for us the sheath of instrumentality, He is just there for us, in us, almost of us. May we, like Avraham, make the Way-farer feel at home, inside the cool shade of our open, open hearts.
Rav Yehoshua Kahan
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Rav Yehoshua Kahan is a teacher at Yeshivat Bat Ayin. He has held pulpits in Knoxville, Tennessee and Los Angeles, and served as educational director of Livnot U'Lehibanot. He blogs on Parashat Hashavua here |