And He afflicted you and let you go hungry, and then fed you with manna, which you did not know, nor did your forefathers know, so that He would make you know that man does not live by bread alone, but rather, by ALL that comes forth from the mouth of HASHEM does man live. (Devarim 8:30)

Now, what is the word “ALL” telling us? What is it adding to the equation? That we live by what comes forth from the mouth of HASHEM, and the entire world is the product of HASHEM’s speech, is not a new concept to us.

When we drink a glass of water we recite a blessing, “SHEKOL N’HIYEH B’DVARO” – “That everything comes into being with HIS speech!” Hey, there’s that word “ALL” again! Why is it here? Why do we need to mention “ALL” all the time?

In Tractate Berochos (58A) a description is given of the mindset of a good guest and the attitude of a bad guest; “Ben Zoma would say: A good guest, what does he say? How much effort did the host expend on my behalf, how much meat did the host bring before me. How much wine did he bring before me. How many loaves did he bring before me. All the effort that he expended, he expended only (B’SHVILI) for me. However, a bad guest, what does he say? What effort did the host expend? I ate only one piece of bread, I ate only one piece of meat and I drank only one cup of wine. All the effort that the homeowner expended he only expended on behalf of his wife and children.”

What makes one a good guest and the other a bad guest is already obvious. The good guest is way more appreciative. The bad guest has excused himself from any feelings of gratitude by minimizing the effort that was exerted on his behalf to be negligible. This is very nice advice for someone who is eating at someone else’s house, to pre-set their mind and rise up to the standard of what the Talmud considers a good guest. That itself is a worthy ideal and something to strive for, but maybe there is more being expressed here.

The Mishne in Sanhedrin (37A) seeks the reason why man was created singular, unlike other creatures that were initially gaggles, or herds, or dens, or schools, or families, or even couples. When Adam looked out upon the vast cosmos, feeling the carpet of grass beneath, and while a garden dense with a rich variety of fruits and vegetables each with its own specialized taste and texture lie before him, he could honestly declare what the Mishne says. “Therefore, each and every person is obligated to say: The world was created (B’SHVILI) for me!” Not just Adam but every subsequent person is so unique that, like Adam he is obligated to make this incredible declaration.

One can easily wonder about this statement. Does it not invite an attitude of haughtiness and entitlement? Also, one of my teachers once asked when is one obligated to say that the “the world was created for me.”? On which occasion? What’s the optimal time?

It is worth noting that the “good guest” uses that same exact language when describing what his host has done for him, “B’SHVILI” – “for me!” So, maybe we are not only speaking about a Shabbos guest but rather the Talmud is telling us who is a good guest in this world. What is our attitude, our posture when we behold how much goodness HASHEM is showering upon us?!

King David wrote in Tehillim and we sing these words in Hallel, “MA ASHIV L’HASHEM KOL TAGMLOHI ALAI” – How can I repay HASHEM for ALL HE has bestowed upon me!?” King Dovid is asking rhetorically, as if saying, “There is no way I can possibly repay ALL that HASHEM is giving me”. There is that word “ALL” again.

With this “ALL” the Alter from Kelm expands the concept of a person’s obligation to say, “The whole world was created for me”. It includes ALL, from the beginning of creation till now. ALL of it was a grand prelude, a necessary preface prior to my stepping up onto the stage. I owe HASHEM, not just for the slice or sip I enjoy, but rather I am to be overflowing with feelings of gratitude for ALL.