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Parsha Perspectives

by OZER ALPORT

ותאמר שרי אל אברם חמסי עליך אנכי נתתי שפחתי בחיקך
ותרא כי הרתה ואקל ביניה ישפט ה’ ביני ביניך

“So Sarai said to Abram, ‘The outrage against me is due to you! It was I who gave my maidservant into your bosom, and when she saw that she had conceived, I became lowered in her esteem. Let Hashem judge between me and you!’” (Genesis 16:5)

After being married for ten years without bearing any children to Abraham, Sarah suggested that he should marry her maidservant Hagar and attempt to have children together with her. After Abraham married Hagar and she successfully conceived, Sarah became upset with Abraham. Rashi explains that she argued that Abraham hadn’t prayed on her behalf. When he beseeched Hashem for a child to inherit his spiritual legacy, he prayed only that he should merit offspring but didn’t include her in his petitions.

Since the Talmud (Yevamot 64b) teaches that Sarah was physically incapable of conceiving a child, it is difficult to understand her claim. Of what benefit could Abraham’s prayers have been if she was unable to become pregnant? Why did she hold him responsible for not asking Hashem for something which was impossible according to the laws of nature?

Rabbi Nosson Wachtfogel (1910-1998) answers that we ask this question only because we don’t understand the tremendous power of true heartfelt prayer. While it is true that Hashem normally runs the world based on the physical laws of nature, prayer is a supernatural instrument which allows a person to bypass scientific obstacles.

This idea is illustrated in the following story. When Rabbi Avrohom Shmuel Binyomin Sofer, known as the K’sav Sofer (1815-1871), was a mere six years old, he became so ill and weak that the doctors despaired of his life. Based on their diagnosis of his ailment, they despondently said that there was nothing they could humanly do to save him. His illustrious father Rabbi Moshe Sofer, known as the Chasam Sofer, requested that everybody present leave the room in which his son was resting.

The Chasam Sofer entered the room, locked the door, and prayed as he had never prayed before. He emerged and confidently announced that he had successfully attained a yovel (50 years) on his son’s behalf. To the amazement of all but his father, the child had a miraculous recovery and went on to lead a prolific and productive life, one which was cut short at the tender age of 56!

Sadly, the Talmud (Berachot 6b) teaches that while prayer has the potential to reach the greatest heights imaginable, people don’t recognize this power and inappropriately take it for granted. The Talmud (Yevamot 64a) teaches that the infertility of our forefathers and mothers was due to Hashem’s desire for their intense prayers.

In light of this, Rabbi Wachtfogel explains that Sarah understood this lesson and therefore wasn’t the slightest bit concerned by the apparent obstacle presented by her body’s inability to conceive, instead focusing her frustration on the real impediment to her pregnancy – Abraham’s lack of prayers on her behalf. Many times in life we face seemingly insurmountable challenges which we are sure cannot be physically overcome. At such times, we may take inspiration and comfort from the lesson of Sarah and the Chasam Sofer, that there is no hurdle large enough to stand in the way of our heartfelt prayers.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. TO SEE OR NOT TO SEE

“Hashem appeared to Avram and said, ‘To your descendants I will give this land.’ There he built an altar to Hashem Who had appeared to him.” 12:7

There he built an altar – In gratitude for the two blessings that had been promised to him: children, and that they would inherit Eretz Yisrael. – Rashi

To Hashem Who had appeared to him – Prior to this, although he’d experienced Divine prophecy and inspiration, he had not yet experienced Divine Revelation. This was his first revelatory experience and a source of great joy for him. – Ramban, Heemek Davar

Or Hachaim adds that although he was certainly very grateful for the tidings regarding children and the Land, the verse does not identify those items as the central cause for his joy. Instead, it highlights the fact that the Almighty appeared to him, which to Abraham, was the real reason to be joyous. This demonstrates the great love that Abraham had for the Almighty, and that his greatest desire was to experience true closeness with Him. No wonder he was so successful at convincing others to follow his example of monotheism.

2. A SEPARATE PEACE

“Lot chose for himself the entire Plain of Jordan, and Lot journeyed from the east and they separated from one another.” 13:11

And they separated – This was no mere separation, but a separation that would manifest itself again in later generations through the Torah’s prohibition against marrying the people of Ammon and Moav, direct descendants of Lot. – Chizkuni (Rabbi Chizkiyah ben Manoach)

They separated from another – Abraham – The last letters of these four words are Shin, Lamed, Vov, and Mem. Together, they spell Shalom – peace. This indicates that although they separated from one another, it was for the purpose of peace, which was ultimately achieved. In fact, even in later generations, we were bidden to be at peace with the people of Ammon and Moav, as the verse [Deuteronomy 2:9] says, “Do not antagonize Moab…” – Baal HaTurim (Rabbi Ya’akov ben Asher)

Sometimes breaking off a relationship is a sign of a lack of desire for peace, and sometimes it is an indication of a desire for peace which can only be achieved by separating the two parties. Abraham was a man of exemplary kindness and peace and in order to achieve that with Lot, in whom he had already invested so much to care for and train him to lead an upright life with disappointing results, he knew that his only option was to take leave of him. If peace was to reign among them, it would have to be from afar.

3. BRISK BRIT

“On that very day Abraham and his son Ishmael were circumcised.” 17:26

On that very day – That day was Yom Kippur and each year on Yom Kippur, the Almighty looks at the blood of Abraham’s circumcision and forgives his descendants in that merit. – Pirkei D’Rabbi Eliezer Perek 28

On that very day – The Almighty said, “If Abraham would have circumcised himself at night all the people of his generation would have claimed that had he done so during the day in full view of them, they would have stopped him. Instead, he did so in broad daylight and ignored all their demands that he refrain from doing so.” – Midrash Rabbah 47:9

On that very day – On the very day that he was instructed to circumcise himself along with the members of his household, he immediately began to do so and did not stop until he had circumcised all 318 members of his house, his son Ishmael, and himself. – Ibn Ezra (Rabbi Avraham Ibn Ezra, 12th century, Spain)

Many ask why Abraham waited until he was instructed by the Almighty and did not circumcise himself beforehand? From his behavior subsequent to his receiving the instructions, it is abundantly clear that fear or unwillingness to do so were not among the reasons for the delay. Not only did he refuse to wait until the next day before circumcising himself, but he carried out the command on every single male member of his large household as well, on that day. His love for this mitzvah was so great that he could barely contain himself once he received his orders. It is no wonder that a mitzvah that originally performed with such love and eagerness still remains overwhelmingly popular today, thousands of years later, even among Jews who are very distant from traditional practice.

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Partner Talk

THE PATRIARCH CLUB

by RABBI LEIBY BURNHAM

Dear Rabbi,

My partner and I have decided to learn the weekly Torah portion this year. I look forward to actually completing the whole Torah by next year, something I’ve never done before. We just finished learning Parshat Noach, and I was bothered by something. The Torah tells us that Noah was a righteous person, which gave him the merit to be saved. Not only that, but being that the rest of the world was destroyed, Noah must be the progenitor of all of mankind. If that is the case, why isn’t he considered one of our patriarchs like Abraham, Isaac, and Jacob?

Sincerely,
Mallory D.

Mallory,

Thanks for your excellent question, and good luck finishing the whole Torah this year! Let’s look at the key difference between Abraham and Noah and that should explain to us why one made it into the “Patriarch Club,” and one didn’t.

When the Torah introduces Noah and his family, it says, “aileh toldot Noach,”–”these are the offspring of Noah.” But aileh in the Torah is always exclusionary, indicating that these were his children, and no one else. Who might we have thought would be considered his children besides his family? The Sages tell us that although Noah was called a tzaddik (righteous person) and did what was right, he didn’t concern himself with the welfare of those around him. In that sense the only people he educated and developed were his children.

The opposite of this approach was that of Abraham, the first of the patriarchs. In this week’s portion, G-d tells Abraham to leave his birthplace and set out to a place which would be more conducive to spiritual growth. In describing the journey, the Torah tells us, “Avram took his wife Sarai, Lot, his brother’s son, all the possessions they had acquired, and the souls that they had made in Charan, and they set out to go to the land of Canaan.” (Gen. 12:5)

What or who were the souls they made in Charan? Did Abraham and his wife have a soul factory? Not exactly…Rashi explains that these were the people that Abraham and his wife Sara converted while living in Charan. When Abraham found the ultimate truth, which was known to almost no one else in his time, he didn’t simply keep it to himself. Rather, he tried to teach all of humanity about the new monotheistic understanding he had reached.

Abraham and Sara were rewarded by having the Torah call the coverts that they helped create “the souls that they made in Charan.” The Torah recognizes that when one instills spirituality into someone else they are, in a sense, similar to a parent. One type of parent gives people their physical life, while the other type gives them their spiritual life. In next week’s parsha we see that Abraham felt a parental concern even for the sinners of his generation. He prays, beseeches, and entreats G-d on behalf of the wicked people of Sodom and Gomorra, asking that they not be wiped out. A person like Abraham, while only having a few biological children, has thousands of spiritual offspring.

Noah, on the other hand, didn’t pray that the people of his generation not get wiped out in the Great Flood. Nor do we find that he worked with them to try to turn them into true penitents who would merit surviving the Flood along with him and his family. For this reason, the Torah tells us, “these are the offspring of Noach,” highlighting a deficiency – Noah only had the biological children that the Torah continues to list, not the numerous spiritual offspring he could have had. We see this again by the agricultural endeavors of Noah and Abraham. Noach planted a vineyard to make wine for himself, while Abraham planted an orchard of fruit trees to sustain weary travelers.

The way to become a patriarch in the Jewish people is to focus entirely on the needs of others. To this very day, the greatest leaders of our generation are people who devote all of their time to helping the Jewish people tirelessly. If we want to be the next generation of patriarchs and matriarchs, we need to use the Abraham model, and constantly reach beyond ourselves to give, nurture, sustain, and bring physical and spiritual richness to those around us.

All the best,
Rabbi Leiby Burnham

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Soul Talk

Rabbi Shlomo Luria writes in his Talmudic commentary titled Yam Shel Shlomo that the reason we celebrate when a boy becomes a bar mitzvah is due to the fact that at that time he becomes a person who is obligated to perform the mitzvot and does so. It is on this day that the bar mitzvah boy enters into the responsibility of observing the entirety of the 613 mitzvot. We understand the importance of a young man becoming accountable and responsible for his mitzvah observance, but we may ask: Why is this a cause for celebration? Rabbi Yaakov Weinberg explained that we rejoice at a bar mitzvah because we are thrilled with the prospect of a youngster’s life becoming more meaningful with the advent of responsibility. Now, every action and thought of the youngster is filled with importance, which was not the case before age 13.

In a similar vein, we may ask why we celebrate Rosh Hashanah as a holiday, for it is the annual Day of Judgment. What exactly are we celebrating? Do defendants celebrate their day in court, or do they dread it, feeling nervous and frightened? The answer is a fundamental concept in our relationship with Hashem.

Why does Hashem judge us? It cannot be because He has a need to judge or to exact revenge. Hashem, by definition, is perfect and the ultimate source of goodness. He has no needs. It must be that He judges us for our benefit. Why is judgment to our benefit? The answer is that Hashem, through His judgment, shows us that He cares about everything we do. We are so important to Him that He constantly watches us. He is concerned with our every move. We are the beings who, through our free will, shape the world and its destiny. Through judgment, we are made aware that every little thing we do makes a difference. We matter. We are significant and responsible, and responsibility is a tremendous cause for celebration.

So we celebrate Rosh Hashanah, the Day of Judgment. We are happy to have Hashem care deeply about our actions. We rejoice in the knowledge that our lives are laced with significance. The fact that G-d judges us shows His love and concern; He is not indifferent to our actions. The worst type of treatment in a relationship is indifference. Marital therapists know that as long as a couple is still fighting, it is possible to save the marriage. If a husband is bothered by things his wife does, or vice versa, it shows that they still care for each other. Precisely because the actions and feelings of their spouse still matter to them is it possible for them to make each other angry. If they become indifferent to each other and disappointments no longer matter, divorce is almost inevitable. So too, the fact that Hashem cares about all of our actions, for good and for bad, means that He loves us.

The word Elul (the month before Rosh Hashanah) is an acronym for the phrase in Shir Hashirim- (Song of Songs 6:3): “I am for my Beloved, and my Beloved is for me.” This is one of the most sublime expressions in the Torah, in which the Jewish people declare their loving relationship with Hashem. It seems quite odd for the aspect of love between Hashem and His nation to be highlighted during the month before the judgment of the New Year. How can Elul be identified as a month full of love, when it is associated more with fear, severity, and strict justice?

The answer, says Rabbi Weinberg, is as we have explained. Hashem’s judgment is the greatest expression of His love for us.

With permission from Artscroll’s Daily Dose

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

א) In commanding Abraham to leave his homeland, Hashem promised him that in his new location he would merit to have children and become a great nation, would become wealthy, and would become well-known and respected (12:1-2). Why was Abraham interested in becoming wealthy and honored, which would seem to be the antithesis of the spiritual lifestyle he introduced to the world? (Ayeles HaShachar by Rabbi Aharon Leib Shteinman)

ב) Hashem commanded Abraham to name the child that Sara would bear יצחק —Yitzchak or Isaac 17:19). Rashi explains that this name comes from the word צחוק (laughter). What connection could there be between laughter and Isaac’s inherent essence of serving Hashem with the attribute of fear and strength. (Ohr Gedalyahu by Rabbi Gedaliah Schorr)

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Hey I Never Knew That

Amazing Insights About the Weekly Parsha

by OZER ALPORT

1) Q: After leaving Egypt to return to Canaan, the Torah relates (13:3) that Abraham traveled on the same path which he had taken on his way down. Rashi explains that he stayed in the same inns in which he had lodged on his way to Egypt. This seemingly trivial fact teaches that proper etiquette dictates that a person shouldn’t change the lodgings he is accustomed to. What lesson in values and priorities can we take from here?

A: Rabbi Avrohom Yaakov Pam notes that on his way to Egypt, Abraham was fleeing from the famine in Canaan and was surely in a difficult financial position. Indeed, Rashi writes that he was unable to pay for his lodging along the way and was forced into debt. It is reasonable to assume that somebody in such a position would stay in the most basic accommodations available. On the return journey, however, the situation was quite different. In their desire for Sarah, the Egyptians had given Abraham tremendous gifts of gold, silver, and livestock. Abraham surely could have afforded to upgrade to more luxurious accommodations. In choosing to return to his original hosts, Abraham was teaching the proper perspective toward money. Although Hashem had blessed him with new-found wealth, he recognized that it wasn’t given to him to be wasted on earthly pleasures. On his original journey he had been content with basic accommodations, and this would still be the case even with his recent windfall. Abraham’s nephew Lot, on the other hand, viewed money differently. The Torah relates (14:12) that the armies of the four kings “captured Lot and his possessions, the nephew of Abraham.” Why does the Torah interrupt the description of Lot’s identity as Abraham’s nephew with the seemingly tangential fact that they also seized his possessions? Rabbi Mordechai Gifter explains that the Torah is teaching us that Lot was attached to his money to the point that it became an integral part of his definition of self. Just as his familial relationship to Abraham was a fundamental feature of his being, so too was his bank account. This week’s parsha presents us with a clear distinction between Abraham’s use of money as an external means to better serve Hashem and Lot’s view of possessions as ends which become part of one’s very essence.

2) Q: Rashi writes (15:14) that all of the tremendous miracles involved in each of the ten plagues were all part of the fulfillment of Hashem’s promise to Abraham that דן אנכי–“I will judge” the nation who will enslave your descendants. What inspiring lesson can be derived from here?

A: Rabbi Yechezkel Levenstein quotes Rabbi Saadyah Gaon as noting that all of these miracles represented only part of the fulfillment of a mere two words in the Torah as Hashem punished the Egyptians for the bitter enslavement to which they subjected the Jews. Similarly, the massive collection of wealth which they received first from their Egyptian neighbors and then one week later at the Red Sea represented the realization of another three words of Hashem’s promise to Abraham, ואחרי כן יצאו ברכוש גדול–“they will go out with great wealth.” A simple reflection upon the magnitude of the fulfillment of each word in the Torah is overwhelming. We learn that מידה טובה מרובה. When we reflect on the lengthy promises repeated throughout the Torah and Prophets regarding the reward in store for the performance of the mitzvot, we should realize that in reality the manifestation of the rewards waiting for the righteous is simply mind-boggling!

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Parsha Summary

Parsha Summaries are coming soon!