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Parashat Lech Lecha 5757

NEITHER STRING NOR SHOESTRAP

[The four warring kings] captured all the goods of Sodom and Amorrah, and... Lot ... the nephew of Avram, and they departed... . When Avram heard that his nephew was captured, he armed his trained men... and smote [the captors]... and recaptured all of the goods... . The king of Sodom came to meet Avrom upon his return... and said to Avram, "Return to me the captives and take the goods for yourself." Avram replied to the king of Sodom, "I lift up my hand in an oath to Hashem, the G-d Most High, Maker of the heaven and the earth, that I will not take from the booty neither thread nor shoe-strap; that I won't take anything that was yours. (B'reishit 14:11-23)

Rava said: The reward for Avram's statement, "neither thread nor shoe-strap", was that his children were given two special Mitzvot; the thread of blue [=Techelet] that they wear in their Tzitzit, and the leather straps of Tefillin (=phylacteries). (Gemara Chulin 89a)

All the rewards Hashem gives are based on the axiom of "measure for measure" -- Midda K'neged Midda (see Sota 9b). Obviously, a string and strap were prominent in Avraham's reward, because of his mention of those two objects in his retort to the king of Sodom. But is this the sole relationship between Avraham's virtuous act, and his reward? One who is familiar with Midrashic literatue, would expect to find more of a relationship than that. After all, Avraham's mention of a string and a strap was really coincidental. His good deed didn't involve those two objects any more than all of the other rescued objects that he refused. A deeper understanding can perhaps be gleaned from a more careful study of the Mitzvot of Tefillin and Tzitzit.

II

If one speaks after donning the Tefillin worn on the arm and before donning the second one on the forehead, it is considered a sin.If one has sinned in such a way, he must not join the Jewish troopsduring a war [as he will not be promised divine protection].
(Gemara Sota 44b)

The implication of this statement is, that it is through keeping the Mitzva of Tefillin [on the arm and the forehead] properly, that Hashem fulfills for the Jewish armies the blessing of Moshe Rabbeinu, "He shall smite the enemy's arms and foreheads" (Devarim 33;20 -- Rashi: They would sever the head and arm [of the enemy] with one blow).
(Rosh, Hilchot Tefillin, sec.15 -- see also Kol Eliyahu chap. 132)

Not one of the warriors [who fought against Midyan, in Bamidbar 31] wore their forehead-Tefillin before their arm-Tefillin. Had they done so, Moshe wouldn't have praised them, and they would not all have returned safely home.
(Midrash Shir Hashirim Rabba on Pasuk 4:4)
Why did Elisha Ba'al K'nafayim refer to his Tefillin as dove's wings? ...Just as a dove's wings protect it (-- it wards off enemies with them, see Rashi), so too, the Mitzvot [of Tefillin] protect the Bnai Yisroel.
(Gemara Shabbat 130a)

All the nations of the land will see that Hashem's name is upon you, and they will fear you" (Devarim 28:10)... [what they see that causes them to fear,] is the Tefillin that is worn on the head. (Gemara Chullin 89a)

Tefillin clearly possess the ability to help us successfully defeat the enemy in war.

III

What is it about Tefillin that affords them this unique quality? Perhaps, Tefillin symbolize that we are powerless without His assistance. Our arms are weak, and our minds incapable of devising strategy, without divine support and inspiration. The parchment inside the Tefillin certainly bears this message, with its description of the omnipotence of Hashem, and the exodus from egypt.

The Torah reminds us relentlessly that we must always bear this in mind. Our financial and military success is not the accomplishment of our own strength and physical prowess. It is the work of Hashem, who guides us to victory and success (Devarim 7-9). It is when we have this attitude, that Hashem continues to attend to our needs and to give us might (Gemara Chullin 89a). By wearing Tefillin, we remind ourselves that all physical strength is really His. Upon seeing us do that, He truly grants us strength.

When [Bar Kochba, leader of the revolt against the Romans in Beitar,] would go out to war [with his 400,000 mighty warriors] he would declare, "Master of the universe, I don't need your help -- just don't hinder me!" (Yerushalmi Gittin 4:5)

Forty baskets of Tefillin boxes were found on the heads of those killed in Beitar [when Beitar fell]. (Gemara Gittin 58a)

One who trusts in personal prowess, has not properly learned the lesson embodied in Tefillin. He is destined to defeat and ruin, leaving his Tefillin powerless to protect him.

IV

Now we can return to Avraham Avinu. What was the significance of Avraham's refusal to keep the booty of war? The Meshech Chochma (d. 1928) explains Avraham's "lifting his hand to Hashem the G-d most High" Avraham was showing that he attributed the strength of his hands in conquering the kings to Hashem. It was for this reason, he explains, that Avraham denied himself a portion in the booty. Since the he didn't consider the victory his own accomplishment, he didn't feel he deserved the booty. Hashem alone did all the fighting.

In this light, Avraham's refusal to take "neither thread nor shoe-strap", was a reflection of his attitude towards his physical strength. It demonstrated that he attributed any military victory of his, to his Creator. Is it not appropriate, then, for his reward to be the Mitzva of Tefillin. It is this Mitzva which would constantly remind his children of their impotence without the help of Hashem, and would bring them, too, to succeed in war.

Similarly, it was appropriate for him to be rewarded with the Mitzva of Techelet which, symbolizing Hashem's glorious seat in the heavens (Chulin 89a), would remind his children always of His constant presence and supervision!

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