Timeless Chessed: Avraham's Kindness in a Modern World
In this week’s Parsha we find that Hashem tells Avram, “Go forth from your native land and from your father’s house to the land that I will show you. I will make of you a great nation, And I will bless you; I will make your name great, And you shall be a blessing[1](Bereishis 12:1-2). To explain what is meant by “you shall be a blessing” Rashi[2] quotes the Gemara in Pesachim 117B[3] that while each of our three forefathers are worthy to be conjugated to the name of Hashem’s in the first Brocha of Shemona Esrei, Elokei Avraham, Elokei Yitzchok, vElokei Yaakov, we only close the blessing with one, בך חותמים, Magen Avraham. What was Hashem telling Avrahom? That your name will be mentioned twice whereas Yitzchok and Yaakov will only be mentioned once? What is the significance and benefit that Avrahom’s name will be in the closing of the blessing?
Right in the beginning of Pirkei Avos[4] (1:2), the Mishna tells us: “Shimon Hatzadik was from the Shayari Kenneses Hagedolah (remnants of the Great Assembly). He would say, "On three things the world stands: on Torah, on Avodah (service) and Gemilus Chasadim (acts of lovingkindness).” Rav Ovadia Bartenura (approximately 1450-1516), one of the most primary commentators on Mishnayos, explains, the world was only created for these three things[5]. The role of the three Avos were here to set examples for all mankind how to act and each had their distinct role. Avrahom is the midah, character trait, of Chessed, Yitzchok is Avodah, and Yaakov is Torah. While throughout the Book of Bereishis we find all three traits by all three forefathers, it is in their assigned traits where we see each one excelled.
Many commentators attribute the Gemara that says we "close with you (Avrahom)" as homolytically referring to the era of Moshiach, or the closing of the Galus. Meaning in the era preceding the messianic age, the character trait of Avrahom, chessed, will be the predominant attribute of the Jewish people and where they will excel. While in previous generations there were great people of Torah and Service and of caliber not generally found in today's generation. However, when it comes to Chessed, one can argue that our current era has surpassed its predecessors. The multitudes of global communal chessed organizations, and the sumtotal of their astronomical budgets, most likely exceeds any other time in Jewish history. Moreover, it is not just financial support that is unique to our times as the number of venues of communal voluntarism is constantly increasing.
There is a story said of Rav Yichzkal Halberstam of Shinov (oldest son of Rav Chaim Halberstam of Sanz) when he once profusely thanked an innkeeper when taking leave. The Shinover was asked: "isn't the innkeeper just doing his job and was paid well for the services provided, why the need to be so thankful?" To which Rav Yechezkal replied: the innkeeper wishes to provide his services for free, doing as much chessed as he can for those living on the road, and essentially that is what he does. However, since he has a family to provide for, and he is of modest means, he has no choice but to take payments for his hospitality so he can help the next traveler!
Medical professionals have embarked on a career, similar to the innkeeper, and our work is to serve others and to be continually involved with chessed opportunities. Receiving payment for that work does not mitigate the acts of kindness we are doing, as we also have to support ourselves and our families; it is all about our conscientiousness and state of mind. It may be helpful to pause for short moments throughout the day and briefly think about why we do what we do, or in the case of students, why we are studying to be able to practice medicine, and recognizing the tremendous opportunities we have to perform Chessed with others. May our good deeds be a fulfillment of Hashem’s blessing to Avrahom and be from those acts that bring closure to our long exile.
[1]ויאמר ה אל אברם לך לך מארצך וממולדתך ומבית אביך אל הארץ אשר אראך. ואעשך לגוי גדול ואברכך ואגדלה שמך והיה ברכה (י"ב, א-ב')
[2]בך חותמין ולא בהם (ראה פסחים קיז , ב)
[3]אמר רבי שמעון בן לקיש "ואעשך לגוי גדול' - זה שאומרים אלוקי אברהם; 'ואברכך' - זה שאומרים אלוקי יצחק; 'ואגדלה שמך' - זה שאומרים אלוקי יעקב. יכול יהיו חותמים בכולם? תלמוד לומר 'והיה ברכה' - בך חותמין ואין חותמין בכולן (פסחים קיז ע"ב:)
[4]שמעון הצדיק היה משירי כנסת הגדולה. הוא היה אומר, על שלשה דברים העולם עומד, על התורה ועל העבודה ועל גמילות חסדים.
[5]העולם עומד. לא נברא העולם אלא בשביל שלשה דברים הללו: (ברטנורא על משנה אבות)