VaYitah Eshel BeBeersheva, 5748

"And Avraham planted an eshel in Beersheva and he proclaimed the name of the L‑rd, G‑d of the world."1

The maamar entitled VaYitah Eshel delivered on Shabbos Parshas Vayeira, 5698,2 50 years ago, focuses on the connection between the two clauses of the verse, questioning: How did "plant[ing] an eshel in Beersheva" lead to Avraham's "proclaim[ing] the name of the L‑rd, G‑d of the world." The maamar also cites our Sages' statement:3

Do not read "and he proclaimed;" read "And he had others proclaim." This teaches that Avraham our Patriarch caused the name of the Holy One, blessed be He, to be called forth from the mouths of every traveler.

What is implied? [Avraham offered them hospitality.] After they ate and drank, they rose to bless him. He told them: "Did you partake of anything of mine? You partook of what belongs to the G‑d of the world. They gave thanks, praised, and blessed He Who spoke and, [as a result,] the world came into being.

This reflects the connection between the clauses. Through the eshel — which was an inn,4 and particularly, [in light of the services provided by Avraham for which eshel is an acronym achilah, shtiah, and leviah (food, drink, and accompaniment)]5 — Avraham "caused the name of the Holy One, blessed be He, to be called forth from the mouths of every traveler." This is what is meant by "he proclaimed the name of the L‑rd, G‑d of the world."

As explained in the maamar cited above, there is a matter that requires explanation: [Avraham's efforts] to publicize G‑dliness [centered on] providing hospitality to guests, explaining to them that they "partook of what belongs to the G‑d of the world" and [clarifying] the concept that "He spoke and, [as a result,] the world came into being." [He taught them] that Creation as a whole is something that only G‑d is capable of.

[From a kabbalistic perspective, there is a problematic dimension.] The verse states "he proclaimed the name of the L‑rd," referring to G‑d with the name Havayah. Nevertheless, it is G‑d's name Elokim that is associated with the creation of the world, as it is written:6 "In the beginning, Elokim created." Seemingly, it would have been appropriate for the verse to say: "He proclaimed the name Elokim." Why does it use the name Havayah?

A similar point can also be brought out from the first clause of the verse: "And he planted an eshel in Beersheva." Sheva, seven, is associated with the seven emotional qualities. As explained in different maamarim7 on the verse:8 "And the days of Sarah's life were 100 years, 20 years, and 7 years," seven refers to the seven days of creation9 in which the world was brought into being. This thus reinforces the question: Why does the verse refer to G‑d with the name Havayah rather than with the name Elokim, the name associated with creation?

[In resolution,] it can be understood from the [explanation] in the maamar cited above that this verse refers to the lower name Havayah, the name Havayah that enclothes itself in the name Elokim.10 The new dimension of Avraham's Divine service was "he proclaimed the name of the L‑rd, G‑d of the world (א-ל עולם)." Now, "G‑d of the world" would be stated (א-ל העולם). Stating א-ל עולם, implies that G‑d and the world are not two separate entities.11 Avraham brought about a unity between the lower name Havayah (which enclothes itself in the name Elokim to bring about the creation of the world) and the world. [G‑d's name and the world would not be two separate entities, but would be fused as one.]

It is well known that "the deeds of the Patriarchs are a sign to their descendants."12 [Implied is that] the occurrence involving the Patriarchs was [not self-contained, but rather] merely a sign and a precipitator, leading to the complete expression of the matter as involved their descendants [at a later time].

This is what took place with regard to Avraham. His actions were merely a sign, bringing about an effect only with regard to the lower name Havayah. Through the Divine service of his descen­dents, our deeds and our actions [in the present era], we bring about a greater effect. We call forth "the name of the L‑rd, G‑d of the world (א-ל עולם)," [drawing down] the higher name Havayah. For through our deeds and our actions, we bring about the Future Redemption,13 as it is written:14 "The glory of G‑d will be revealed and all flesh will see together." Physical flesh15 itself will see the glory of G‑d, including [the glory of] the higher name Havayah. It will be revealed that "there is nothing else apart from Him,"16 and on an even higher level, that "there is nothing else."17 (Note the explanation of the difference between the two levels in several sources.18 )

All of this will be expressed in a manner that transcends all limits and measures; true ampleness, as implied by the verse:19 "Jerusalem will be settled as an unwalled city," for "G‑d will expand your boundary,"20 expansion that cannot be surpassed.

A parallel process will be reflected in the Torah. There will be the revelation of a level even higher than that indicated by the verse:21 "Its measure is longer than the earth and wider than the sea." For [the unbounded quality reflected by that verse] is relative in nature, comparable to the earth and the sea. In the Ultimate Future, by contrast, there will be a revelation of a more sublime level of the Torah, as apparent from the verse:22 "All will know Me," i.e., G‑d in His very essence. This level will be revealed in the Torah, as highlighted by our Sages' statement:23 "You are taking Me."

May the discussion of all these matters lead to their manifestation in actual fact. The maamar cited above cites the verse:24 "He relates His words to Yaakov and His judgments to Israel" and quotes our Sages' comment:25 "What He does, He tells Israel to do." May this lead to "G‑d, your L‑rd, expand[ing] your boundaries, granting us the lands of the seven nations, and the lands of the ten nations.26 And similar expansions will take place among the Jewish people and in the Torah, leading to a threefold perfection: the perfection of the Torah, of the Jewish people, and of Eretz Yisrael. Then "You will be gathered, one by one, O children of Israel,"27 including all the Jews of the previous generations," as it is written:28 "You who lie in the dust: Arise and sing joyously." The leader of our generation will be among them and, indeed, at their head. "Their silver and gold will accompany them."29 This refers to their spiritual counterparts, the love and fear of G‑d,30 and also silver and gold in a simple material sense. All of this will be actually revealed, here on this material plane. May it take place in the immediate future.