Shiurei Lev Aharon: The Legacy Of The Rosh HaYeshiva, HaGaon HaRav Aharon Walkin ztk”l

Lech-L’cha – Avraham’s Nesayon: The Test Of Earning A Livelihood

The parshah of Lech-L’cha portrays the narrative of Avraham Avinu as he departs from his native land. The mishnah in Avos (Pirkei Avos 5:3) highlights that Avraham Avinu was subjected to ten trials and demonstrated perseverance by overcoming them.

The Bartinura (ibid) lists the ten tests, the third of which was the test of famine (Genesis 12:10). The test of famine symbolizes the struggle to sustain a livelihood, a challenge nearly everyone encounters. This difficulty may manifest at the outset of one’s life journey or persist throughout one’s lifespan. As such, Avraham Avinu’s experience offers invaluable guidance on navigating life’s tribulations and achieving success despite adversity.

The Ramban maintains that Avraham committed a transgression by leaving Eretz Yisrael during the test of famine. According to the Ramban, Avraham should have maintained complete faith in Hashem and remained in Eretz Yisrael rather than seeking sustenance elsewhere. By departing from the Land of Promise, Avraham appeared to lack faith in Hashem’s promise to provide for him and his descendants in that very land. While the average person must assert the necessary efforts regarding daily activities, the Ramban’s explanation that Avraham sinned by leaving Eretz Yisrael to acquire food, appears to stem from his view that the righteous must rely solely on Hashem and refrain from engaging in hishtadlus, necessary efforts, stating that it is a practice reserved for the layman rather than the righteous. From the following story of the Steipler Gaon, one can discern the ways of the righteous and the way they place their complete trust in Hashem:

The Steipler Gaon believed that Hashem would safeguard his well-being. His steadfast conviction in this belief was such that he categorically prohibited doctors from intervening in his health matters. However, as the Steipler Gaon advanced in years, his health began to decline, and he eventually fell into a coma. Physicians quickly placed him on IV to ensure his survival, yet this intervention did not sit well with the Steipler. Upon awakening from his coma, the Steipler, in displeasure, forcefully extracted the IV, conveying his reluctance to allow the doctor’s intrusion.

The level of expectations demonstrated by the Steipler is beyond that expected of the average person and is less applicable as a lesson for us. However, another element explained by the Ramban is that Avraham was negligent; he placed Sarah’s life in danger by leaving without calculation. Avraham’s exodus from Eretz Yisrael may have been with proper intentions, as he had to earn a living. Yet, his punishment came about due to the lack of consideration for Sarah’s safety. From here, we can draw the following lesson: One may earn a living; however, it must not be done at their family’s expense. Not setting aside time for one’s children is damaging physically and, more so, spiritually. One example would be working additional hours, sparing no time to study Torah with their children. Likewise, Avraham situated Sarah to be at risk spiritually and physically.

Another lesson to take from this week’s parashah follows Rashi’s methodology. In contrast to the Ramban’s interpretation, Rashi posits an alternative interpretation of the test Hashem imposed on Avraham, commenting that Hashem created a feminine exclusively within Eretz Yisrael to test Avraham by evaluating his uncertainty and his potential to resist Hashem’s directives. However, the Midrash (Berishis Rabbah 40:1) notes that all that happened to Avraham was for his benefit. So why would Avraham challenge Hashem’s directive?

It can be understood that Hashem’s orchestration of the famine and command to journey to Egypt were part of a larger plan to guide Avraham toward a particular destination and purpose intended for his benefit. The test, therefore, was not whether Avraham would complain but whether he would have the unwavering faith and trust to heed Hashem’s guidance and follow His plan, even though to Avraham, it did not seem to be good for him.

The act of obtaining a livelihood may serve as a catalyst for strengthening one’s yirat shamayim. By embracing the blessings bestowed upon them with unwavering acceptance, an individual effectively acknowledges the omnipresence of Hashem and surrenders to His supreme guidance, thus positioning themselves toward the path He has ordained.

A critical lesson can be gleaned from this scenario. Suppose an individual feels somewhat disquieted in their current employment. In this case, they are presented with two potential courses of action: either resign and await an alternative opportunity or recognize that Hashem has placed them in this position. By adopting the latter perspective, the individual imbues their occupation with a greater sense of purpose, viewing it as a way to fulfill Hashem’s plan.

In the Shacharis t’filah recited daily, an individual expresses sanctification to Hashem for providing them with sustenance through the utterance of the blessing of שעשה לי כל־צרכי: It may be presumed that the conclusion of the brachah ought to incorporate the phrase "...Who supplies me with sustenance (or nourishment)" to delineate the blessing's scope. However, the brachah culminates with the seemingly general expression, "Who provides me with all my needs," The rationale behind this choice is to signify that Hashem bestows upon an individual the requisite means of sustenance. Hence, even when one grapples with securing a livelihood, Hashem furnishes them with the necessities of life, for which they can nonetheless sanctify Hashem.

A tale is told about an exchange between Rav Elya Lopian and a diamond trader. One day, a fellow found himself in conversation with R' Elya. To impart an important lesson regarding the principle of livelihood, R' Elya asked, "Please tell me, what is it that you do to earn a living?" The man, a diamond trader, promptly replied, "I deal in diamonds. I procure raw stones, skillfully cut and polish them, and turn them into a profitable commodity." Undeterred, R' Elya asked again, "Yes, but what is it that you do for a living?" Perplexed, the man repeated his previous answer, "As I said, I trade in diamonds. That's how I make my livelihood." Sensing the man's confusion, R' Elya clarified, "I understand how you earn your money, but what do you do to preserve the brachah of earning a livelihood bestowed upon you by Hashem?"

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Based on the shiurim of Rav Aharon Walkin ztk”l delivered at the Chazaq Beit Midrash Bais Nosson Meir / Kollel Zichron Moshe V’Leah. The new English series Lev Aharon sefer on Bereishis is now available for purchase.