Dr. Healthman gave Morty Mason six months to live. Morty had financial trouble and could not pay his bills. Six months passed and still no payments. Dr. Healthman doubled his chances. He gave him another six months.

  * * *

Lech L’cha: Double for Salvation

And G-d said to Avram, “Go to yourself, from your land, from your birthplace, and from your father’s house, to the land that I will show you.”

THE DOUBLE KAF
The Pirkei d’Rabbi Elazar [1] states that five letters in the Alef-Beis are doubled (), and each of these alludes to redemption.[2] This concept applies to any letter or word that is doubled in the Torah.[3]

The first example of doubled letters is the doubled Kaf in the doubled words that begin this parsha: , Lech l’cha. How does this phrase allude to redemption? With the commandment Lech l’cha, “Go to yourself,” G-d redeems Avram from the inferno of the city of Ur Kasdim, and directs him to the land of freedom, the Land of Israel.[4]

What is it about doubled letters, or doubled words that relates to redemption?

NO LIMIT
Doubled words are found in another verse, when G-d instructs us about gathering chicks or eggs from a kosher non-domesticated bird. We are to first send away the mother bird. If the mother bird returns before we are able to take the chicks or eggs, then Shaleach t’shalach–”Send shall you send–send her away again.”[5] The Talmud says this doubled expression means, ‘If the bird keeps coming back, we should send her away again even 100 times.’[6] Later commentators understand that when the Talmud says “even 100 times”, the number 100 is used figuratively and really means ad infinitum.[7]

Infinity is synonymous with redemption,[8] because in the Messianic Era, G-dliness will reveal itself in an unconditional and unlimited way. At that time, even our life-span, our knowledge, and our wealth will become infinite. Thus doubled expressions allude to geulah, redemption.

REDEMPTION NOW
Why couldn’t the Torah simply say, ‘Send away the mother bird as many times as needed’? Why does it simply say, ambiguously, “Send shall you send”?

Redemption is relative, and the Torah speaks to each individual on their personal level. Each person can experience personal redemption right now. One need not increase their spiritual capacity by 100 times or more in order to touch infinity. One needs only to go beyond oneself, to transcend one’s self-imposed limitations. For example, if you normally pray once a year in the synagogue, you can transcend that limit by going twice a year. If you give charity once per week, give twice per week. If you study Torah for a period of time each day, add a minute or two.

In the language of mathematics, two dots after a number, i.e. “2..”, signifies “ad infinitum”. In the language of the Talmud, “If the Jewish people keep two Shabboses, Mashiach will come.” When you tap into the power of ‘doubling’–relative to your capacity–you will transcend your personal exile and limitation, and experience infinite Divine revelation.[9]

WHO YOU REALLY ARE
The Alshich says that in the phrase Lech l’cha, the second word, l’cha, seems to be extra.[10] If G-d is just telling Avram to “go” to the Land, He could have simply said, “Lech“. The Alshich concludes: Lech l’cha means more than “Go.” It means, “Go to yourself”; “Go to your essence.” Your essence is truly one with G-d. It is infinite–it is not limited to exile. The essence of who you really are is redemption. Your essence is infinite and transcends all levels of exile.

DOUBLE STORY
I.) In the early 1990′s I took a course in time management. One of the teachings that influenced me the most was how a person can change and break out of his limitations: “Attitudes are habits of thought, and habits can be acquired.” They taught us how we acquire habits for the worse through the following story:

Zookeepers sometimes use a special technique to subdue sharks. They lower a thick glass wall into a large pool, dividing the space in half. Then they release a shark into one side of the pool, and a school of Spanish mackerel into the other side. When the shark swims toward its meal, it bangs its nose painfully on the glass. It attempts to prey on the fish several times, banging its nose until it has learned its lesson. Finally, when the shark has ceased trying, the trainers remove the glass wall. The shark then remains within its perceived confines.

When I thought about this story, I realized how often we confine ourselves because of self-imposed limitations. We can be so preoccupied in our daily life, that we may be unaware of this problem. However, “knowing that one is sick is half the remedy.” Therefore by doubling our efforts, we can find our true self and live redemption now.

II.) Rabbi Moshe Rubin of Montreal was a great chassid and Torah scholar. He was very meticulous in his daily prayers and would recite each word twice, making sure he pronounced it correctly.

At the conclusion of each major holy day, the Lubavitcher Rebbe would pour wine from his own cup into those of his followers and admirers who came for a blessing. Once, when Reb Moshe passed by the Rebbe, the Rebbe poured twice into Reb Moshe’s cup.

Reb Moshe looked surprised at this unusual occurrence. The Rebbe said, “Nu? They say you double each word…You deserve double the blessing.”

ACTION: Today, double one of your mitzvosand sense the spirit of success and redemption as you pass your imaginary limits.

FOOTNOTES
[1] Rabbi Elazar ben Hyrcanus HaGadol was a Midrashic sage of the First and Second Centuries, CE, and the teacher of Rabbi Akiva.
[2] Pirkei d’Rabbi Elazar, chapter 48
[3] Sefer HaSichos 5751, p. 737: “…As is hinted in the passage, Job 11:6, ‘double for salvation’—Redemption.”
[4] King Nimrod threatened Avram: either bow down to him, acknowledging him as a god, or be thrown into a fiery inferno. Avram remained faithful to the Creator, and chose the fiery inferno. Miraculously, he emerged from the fire completely unscathed.
[5] Deuteronomy, 22:6
[6] Bava Metzia, page 31a
[7] Sefer HaSichos, p. 737
[8] Ibid., p. 738
[9] See HaYom Yom, p. 3, “…(Everyone should ask himself,) ‘What have I done…to merit the total Redemption which will come through our Righteous Mashiach?’”
[10] The Alshich, also known as Rabbi Moshe Alsheich, was a judge and teacher in the Land of Israel during the Sixteenth Century, and wrote a popular commentary on the Torah.