Let All Your Actions Be for the Sake of Heaven!
(Avos 2:12)
“And it was on the third day, when they were in pain, that two of Yaakov’s sons, Shimon and Levi, Dinah’s brothers, each took his sword and came upon the city confidently and killed every male” (Bereishis 34:25).
It is astonishing that among all the men of Shechem, not a single warrior could overcome the pain and weakness of their milah to mount a defense against Shimon and Levi, two young boys barely at the age of bar mitzvah. The wording of the verse suggests they approached the city “confident,” without fear or hesitation, taking advantage of the people’s vulnerability on the third day after their milah, killing all the males—24,000 people, including Chamor, the prince of the land, and his son Shechem. This requires explanation.
On the other hand, earlier in Parashas Vayerah, we find Avraham, who was circumcised in his old age of ninety-nine years, demonstrating remarkable strength on the third day after his bris milah. Despite the pain, he exerted himself to greet guests in the heat of the day, running to welcome and host them with joy and generosity. It seemed as if he had completely forgotten his pain, running with full strength to prepare a lavish meal for them, described as more abundant than Solomon’s feast (Bava Metzia 86b). He stood under the tree to serve them with vigor and enthusiasm and, after the meal, escorted them on their way. That same day, he stood in prolonged tefillah to save S’dom, engaged in sacred service throughout the third day after his bris milah—an avodah so profound that it became an entire portion of our holy Torah.
In contrast, the men of Shechem were completely weakened and incapacitated, like flies, on their third day of bris milah. How could they be so different from Avraham?
The stark contrast can only be explained by the foundation of their respective intentions. As the Mishnah in Pirkei Avos (2:12) teaches: “Rav Yosi says… let all your actions be for the sake of Heaven.” The quality and impact of any deed depend entirely on the intention behind it. The same act can either reach the pinnacle of spiritual elevation or sink to the depths of depravity, depending on whether it is performed for the sake of Heaven. As Chazal teach (Nazir 23b), two individuals may eat a korban Pesach, but (depending on their intent) “the righteous walk in them, and the wicked stumble in them” (Tehillim 1:6).
Avraham’s bris milah was performed purely for the sake of Heaven, fulfilling God’s command: “Walk before Me and be perfect” (Bereishis 17:1). As a result, not only did the mitzvah not weaken him, but its sanctity and spiritual energy strengthened him further, enabling him to serve his Creator with renewed vigor. The mitzvah led to another mitzvah—he ran with great enthusiasm to greet guests, demonstrating the extraordinary strength of his spirit.
In contrast, the men of Shechem did not intend their milah for the sake of the mitzvah or Divine service. Their motive was purely selfish—to marry Yaakov’s daughters and engage in trade with his family. Their milah lacked any spiritual purpose and was no more than a physical act of cutting flesh. Consequently, they succumbed entirely to natural pain, which intensified on the third day, leaving them without the strength or courage to fight.
On the other hand, Shimon and Levi acted solely for Heaven’s sake, defending Yaakov’s household’s honor and sanctifying God’s name against the disgrace perpetrated in Yisrael. They were imbued with immense strength and courage, allowing them to kill all the city’s inhabitants confidently. While undoubtedly their success was accompanied by Divine miracles, the simple lesson we learn from this portion is that when actions are performed genuinely for the sake of Heaven, the entire nature and essence of the act are transformed, as are its outcomes and effects, both spiritually and physically.
Let all your actions be for the sake of Heaven!
(From “Tiv HaChanukah,” based on the new edition)
For many years, Rav Zundel Kroizer, zt”l, regularly came to my home during his midday break to refresh himself and study Gemara with me.
During that break, people would sometimes knock on my door or call on the phone with various questions, requests, or matters related to my g’mach (charity fund) and similar communal needs. I often needed to respond to these calls or open the door, attending to the community’s needs as they arose.
Rav Zundel, zt”l, said to me: “When you rise to open the door or pick up the telephone, take a moment to think and intend that you are performing the mitzvah of gemilus chassadim (acts of kindness). By doing so, the simple act of opening a door or answering a phone will be transformed into an act of mitzvah! After all, even non-Jews, lehavdil, open doors and answer phones.
“Yet, even though these are merely simple, external actions that are often performed absentmindedly, through the power of your intention to perform a mitzvah, these minor actions will be elevated to great spiritual heights—like a kohen serving and ministering before his Creator and before God’s beloved children. Reflect on this deeply.”
“And let all your actions be for the sake of Heaven!”
He also said that receiving a monthly stipend, as is customary nowadays to provide salaries to kollel avreichim, depends entirely on the quality of the individual’s intention and the purpose for which he attends the kollel. If he attends to study and fulfill the mitzvah of Torah learning, and the stipend, handed to him in an envelope at the end of the month, is viewed by him as a secondary matter—a necessity to support his household and family—while his primary goal is to grow (shtaigen) in the acquisition of our holy Torah, then he fulfills the mitzvah of talmud Torah properly. His reward is guaranteed, as is the case for all who engage in Torah study, who merit to enjoy its fruits in this world while the principal reward remains intact for the World to Come (Peah 1:1). However, if his primary intention is not Torah study but rather “earning” the salary, and his heart is not directed toward Torah as its ultimate goal, he begins to resemble a carpenter, shoemaker, or other tradesman, who also reports to work each morning to earn his wages.
“And let all your actions be for the sake of Heaven!”
We can understand this elevated subject from a story shared with me by a sofer, the righteous Rav Yisrael Rosenzweig, zt”l, widely known as Rav Yisrael Sofer. He was one of the elder sages of Yerushalayim, a man of purity and refinement, a chassid and close associate of the Rebbe of Biala, the Chelkas Yehoshua, zt”l.
It is well known that the Rebbe, zt”l, would extend his prayers with deep outpourings of the soul. He began Shacharis in the early morning hours each day and concluded it late, often near midday. He invested immense effort and dedication in his tefillos, with tremendous intensity and profound concentration, particularly during every mention of God’s name. His approach to prayer followed in the footsteps of his ancestor, the Holy Jew of Peshischa, zt”l, whose prayer was marked by extraordinary power and self-sacrifice.
One day, Rav Yisrael Sofer, zt”l, needed to consult with the Rebbe, as is customary among chassidim, to present and seek guidance on any matter before their Rebbe. For as it is written (I Shmuel 9:6), “Behold, there is a man of God in this city, and the man is honored; all that he says will surely come to pass.” Rav Yisrael waited patiently until the Rebbe finally finished his pleasant and holy service, and Rav Yisrael was called into the holy presence.
When he entered the Rebbe’s room, the Rebbe closed the door behind him, and they sat together for an elevated and pleasant conversation that lasted a long time. The Rebbe would always enjoy extending their discussions on Torah and chassidus, in which Rav Yisrael was well-versed. Naturally, the Rebbe resolved all of Rav Yisrael’s doubts, one by one, until everything became clear and illuminated like a laid out table.
Meanwhile, time did not stand still. By the time Rav Yisrael left the Rebbe’s room, it was already midday. Having not yet eaten his morning bread, he felt an intense hunger after spending more than half the day in prayer and sacred study, in pure and devoted toil. He, therefore, descended from the beis midrash to the well-known and long existent “Gerlitz Bakery” in the center of the Geula neighborhood, where he purchased some fresh and delicious pastries—mezonos cookies in the classic Gerlitz tradition.
Rav Yisrael did not behave proudly. Despite his great righteousness and piety, he was always seen walking the streets of Yerushalayim and elsewhere with his head humbly bowed, immersing in a mikvah before writing holy names in his holy profession, as was well known. Yet he conducted himself regularly, a “gavra beguvrin,” a man among men (Berachos 31a). When he needed to eat, he simply purchased his food.
He returned with his modest purchase to the beis midrash, entering the small, low-ceilinged corner of the kave shtiebel (coffee room). He poured himself a steaming hot cup of coffee and began to eat, strengthening his body to continue his Divine avodah.
However, to his dismay, the door to the beis midrash suddenly opened, and the Rebbe himself entered. The Rebbe was surprised to see Rav Yisrael seated in the corner, partaking of his rugelach and coffee.
The Rebbe greeted him warmly and, with a loving smile, turned to him with gentle reproach: “I don’t understand—why did you choose to fulfill your obligation (be yotzei zayn) with mezonos? Do you think God gave you the feeling of hunger so that you would merely satisfy it with a snack? Hunger is an opportunity! When you need to eat, you should eat bread and fulfill many mitzvos: washing your hands properly, drying them, eating bread with salt, reciting the blessings appropriately, performing mayim acharonim, and saying Birkas Hamazon properly, among others. If so many mitzvos can be fulfilled in a meal with bread, why settle for something lesser and miss out on such great spiritual gains?”
This was a reflection of the Rebbe’s well-known love and yearning to “seize” as many mitzvos as possible, constantly striving to bring delight and joy to his Creator.
When Rav Yisrael later recounted this story to me, he added that he had learned a vital life lesson from this incident.
Even in physical life, one must imbue actions with holiness and service to God. In even the simplest daily activities, one should always think and calculate: What does God want me to do in this situation? What is the halacha, and what is the mitzvah? How can I cleave to God and bring greater delight to the Creator of all? Such reflections are the essence of true avodah, elevating all aspects of life to holiness.
“And let all your actions be for the sake of Heaven!”