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Parsha Perspectives

by RABBI BINYOMIN ADLER

וכמו השחר עלה ויאיצו המלאכים בלוט לאמר קום קח את אשתך
ואת שתי בנתיך הנמצאת פן תספה בעון העיר

“And when the morning arose, then the angels hastened Lot, saying: ‘Arise, take your wife, and your two daughters that are here; lest you be swept away in the iniquity of the city.’” (Genesis 19:15)

In this week’s parsha, we learn how Hashem informed Abraham that He intended to destroy the ancient city of Sodom and four surrounding cities because of the decadence of their inhabitants. Abraham prayed on their behalf, hoping that Hashem would spare the city on account of some righteous people in these cities. Hashem acquiesced to Abraham’s request, but, as there wasn’t even a paltry minimum of righteous people, the Sodom and its surrounding cities were destroyed. Abraham’s nephew Lot and his two daughters, who all resided in Sodom, were spared of Sodom’s fate and left the area. Concerned about their potential lack of progeny, Lot’s daughters slyly intoxicated him, causing him to father a child for each of them. The nations of Ammon and Moav were the result of their act.

Sodom was notorious for its decadence and lack of hospitality, though little is known about the one redeeming aspect of this city. Commenting on the verse in Tehillim (Psalms, 89:21), “I have found my servant, David,” the Midrash (Bereishis Rabbah 44:1) comments, “Where did I find David? In Sodom.” This enigmatic comment is hard to fathom. Could the righteous King David possibly have been discovered in this nefarious city of sin?

To understand this better, it is worth noting how the Torah describes the fate of Sodom. G-d was prepared to destroy Sodom, but He first offered Abraham a chance to pray on their behalf. Rabbi Yissachar Frand wonders about the efficacy of such a prayer. G-d knew that there were insufficient righteous people in Sodom who would justify the city being saved. What, then, was the purpose in Abraham praying on Sodom’s behalf? Rabbi Frand explains that although the prayers on behalf of Sodom were ineffective as far as Sodom was concerned, nevertheless the prayers helped Abraham himself. Abraham was to become known as the Pillar of Kindness, and his prayers would assist him in perfecting his attribute of kindness.

Referring to himself, King David writes (Psalms 109:4) va’ani tefillah, but I am prayer. The Talmud (Megillah 18a) teaches us that after David, i.e. after the arrival of Moshiach, prayer will come; we will live in a world of prayer. ‘Prayer’ in this sense refers to a unique bond with Hashem. While on the surface we “pray” for our needs, we are ultimately seeking a connection with Hashem. Thus, when Moshiach arrives and our troubles disappear, we will retain the essence of prayer, i.e. connecting with Hashem. Similarly, although Sodom was destroyed, Abraham achieved a connection with Hashem as a result of his prayers. We can now better understand the Midrash that states that David is found in Sodom. King David, a descendant of Lot’s son Moav, was a positive consequence of Abraham’s prayers on behalf of Sodom. It can thus be said that David, himself the epitome of prayer, was found in Sodom.

This insight into the Midrash underscores the value of our prayers. As a community that has prayed for over 1900 years for Moshiach and for the rebuilding of the Beit Hamikdash (Holy Temple), it can be disheartening that our prayers have yet to be answered. After all, if the prayers of generations that were spiritually greater than ours were not answered, how can we expect that our prayers will be positively fulfilled? The residual effect of Abraham’s prayer on behalf of Sodom, however, teaches us that no genuine prayer is for naught. As Rabbi Moshe Mitrani, commonly referred to as the Mabit, writes in his classic Beis Elokim, one should never despair from praying for the redemption. The prayers of the Jewish people, he explains, are cumulative. All of our prayers together will result in the arrival of Moshiach. Whether we pray for personal or communal needs, we should always be cognizant of the fact that every prayer has everlasting value.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. GUESTS OF HONOR

“He lifted his eyes and saw, and behold three men were standing near him. He saw them, and ran from the door of the tent to greet them, and he bowed down to the earth. He said, ‘My Master, if I have found favor in Your eyes, please do not pass by your servant.’” 18:2, 3

Do not pass by your servant – “Rabbi Yehudah said in the name of Rav, ‘Hosting guests is greater than receiving the Divine Presence,’ for it says, ‘My Master, if I have found favor in your eyes do not pass by your servant.’” – Talmud, Tractate Shabbos 127a
Our Sages explain that the Almighty was visiting Abraham when he saw the three travelers. Rather than concentrate on his meeting with the Divine Presence, he interrupted the visit to pursue them and invite them to his tent.

The mitzvah of inviting wayfarers is fraught with spiritual danger. They may discuss matters that are inappropriate for a Jewish home, such as Lashon Hara (evil speech). Tending to their needs may require that one interrupt his daily Torah study session. Nevertheless, if Abraham interrupted his encounter with the Almighty in order to host these guests it teaches us that one must lay aside his spiritual concerns to fulfill this command. – Baal Shem Tov

It is worth noting that Abraham did whatever was in his power to ensure that they pose as little spiritual danger as possible, as is evidenced by his request that they wash their feet since they worshipped dust, and he did not want them to bring it into his tent.

The reason one may interrupt his spiritual pursuits to fulfill the mitzvah of Hachnasas Orchim (welcoming guests) is because doing so actually leads to greater access to the Divine Presence, which rests upon those who take in needy people into their homes. – Yismach Moshe

Rabbi Leib Chasman zt”l, a well-known Torah scholar, once visited with the sainted Chofetz Chaim (Rabbi Yisrael Meir Kagan) and stayed with him over Shabbat. When they arrived home following the Friday night prayers, the Chofetz Chaim surprised him by skipping the traditional singing of Shalom Aleichem and commencing the meal immediately. It was only once they ate the gefilte fish that the Chofetz Chaim arose and sang Shalom Aleichem. Unable to contain his curiosity over this departure from normative practice, Rabbi Leib inquired of him why he’d broken with tradition. Smiling, the Choetz Chaim responded, “Knowing that you’re traveling, there was no doubt in my mind that you must be very hungry. The Angels, on the other hand, don’t eat food and are not hungry at all. I figured it was okay to make them wait until I satisfied your hunger, and then I would attend to them.”

2. I SHALL RETURN

“And he [i.e. the angel] said, ‘I will return to you this time next year, and your wife Sarah will have a son.’ Sarah was listening behind the entrance of the tent, and he was on the other side.” 18:10

This time next year – This incident occurred on Passover and Isaac was born the following Passover. – Rashi

And he was on the other side – Translated literally the verse reads, “And he was after him.” This is because the angels were hinting to the fact that this child would not be like the first child born to Abraham from Hagar [i.e. Ishmael]. That child would not follow in Abraham’s footsteps, but this one would follow “after him.” Isaac would emulate Abraham’s lofty ways and perpetuate his mission faithfully. – Meshech Chochmah

I will return to you this time next year – We do not find, however, that the angel returned the next year. He did not actually mean that he would return, but rather that his words would be fulfilled at this time, which is akin to him returning. – Rabbeinu Bachya

The Sefer Pardes HaGadol of Rashi suggests that the Angel did indeed return, but not the next year, rather, at the time that he’d be needed to bring Isaac back to life. When Isaac lay on the Altar prepared to be offered up as a human sacrifice, the verse relates that suddenly, “An Angel of G-d called to him [Abraham] and said to him, ‘Do not send forth your hand to harm the lad.’” The Angel that prevented him from harming Isaac was the very same Angel who promised to return and did so at the most opportune moment.

3. TOGETHER FOREVER

“Abraham returned to his attendants, and they rose and went together to Be’er Sheva and Abraham dwelt in Be’er Sheva.” 22:19

Abraham returned to his attendants – Where was Isaac? Why did he not return with Abraham and the attendants? He left immediately to study Torah at the Yeshivah of Shem and Eiver. – Yalkut Shimoni, Remez 102

Why was it important for Isaac to go to the Yeshivah precisely at this point? Considering the mortal danger he had just been in, had he returned with his father, Abraham’s love for him would have grown to overwhelming proportions and it would have appeared as if Abraham regretted his decision to offer him on the Altar. Instead, Abraham asked Isaac to part from him so that no one could accuse him of being unwilling to separate from his son and having been seized by temporary madness when he agreed to offer him on the Altar. – Sifsei Kohen

The commentators highlight the words, “and went together,” and point out that the verse does not add much to our understanding of the events. Once it told us that he returned to his attendants, isn’t it rather obvious that they went back home together? They explain that following the sublime events of Akeidas Yitzchak, Abraham was on a very exalted spiritual level, and one might have thought that he would no longer agree to interact with those on lesser spiritual levels. To dispel this misconception the verse informs us that he “went together” with his attendants, i.e. he treated them as equals just as he had before his encounter with the Divine. Regardless of his own spiritual ascent, he never looked down on others who hadn’t managed to scale similar heights.

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Partner Talk

HEAR O’ ISRAEL

by RABBI ELAZAR MEISELS

Dear Rabbi,

I’ve read a number of stories of Jews who went to their death with the verse, “Shema Yisrael” on their lips. I understand that this is one of the most important verses in all of Judaism. Can you explain its prominence?

Jeanne W.

Jeanne,

You are absolutely right that the verse, “Shema Yisrael Hashem Elokeinu Hashem Echad” – Hear O’ Israel, the Lord is our  G-d, the Lord is One, is one of the most well-known and important verses in the Torah. There are many reasons for this of course, but here’s one that I favor.

As we know, the defining event in our history was the Revelation at Mt. Sinai, where we heard G-d impart to us the Ten Commandments. Yet there is something troubling about this tradition, because we all know that there are many more than just 10 commandments in the Torah. There are 613 commandments! Weren’t those important as well? What was special about these ten, in contrast to the rest?

Rav Saadiah Gaon explains that the Ten Commandments are essentially a concise summary of all 613 mitzvos. If someone wished to categorize the 613 commandments, they could best be broken down into these ten mitzvos which serve as ten groupings which encompass every one of the mitzvos. Thus, by teaching us the Ten Commandments, in reality, the Almighty taught us, not ten, but all the mitzvos of the entire Torah.

Interestingly, the Talmud [Tractate Makkos 24a] adds another important point to this discussion. The Talmud says that contrary to popular belief, the Almighty Himself only taught us the first two of the Ten Commandments, and Moses taught us the remaining eight. It finds support for this position from the verse, “Moses instructed us in Torah, an inheritance for the congregation of Jacob.” The word Torah has a numerical equivalence of 611. This is two short of 613, the total number of mitzvos in the Torah. The Talmud explains that the Almighty taught us the first two commandments, whereas Moses taught us the remaining 611. That’s why the verse says that Moses taught us “Torah,” which equals 611 because the other two were taught to us by G-d.

The problem with this assertion is that Mechiltah (a Midrash on the Book of Exodus) teaches that we heard all 10 Commandments from G-d, not only the first two. How can we reconcile this apparent discrepancy? The commentators explain that, indeed, we only heard the first two commandments from G-d. Nevertheless, hearing these two is considered as if we heard all ten, because just as the Ten Commandments are a summary of the 613 commandments, the first two commandments are a summary of the Ten Commandments. “I am the Lord your G-d,” represents every single positive command in the Torah, whereas, “You shall not recognize gods of others in My presence,” represents every negative command in the Torah. In other words, the ultimate goal of every positive command [e.g. tefillin, matzah, tzitzis] is to reinforce our belief in G-d’s existence, whereas the ultimate goal of every negative command [e.g. shatnez, milk and meat] is to reinforce our distaste for polytheism.

The verse, “Hear O’ Israel, the Lord is our G-d, the Lord is One,” is actually a declaration of our loyalty to the first two of the Ten Commandments. The words, “The Lord is our G-d” correspond to “I am the Lord your G-d,” and the words, “the Lord is One,” correspond to “You shall not recognize gods of others.”

This helps us understand the pre-eminence of this particular verse. Not only is it a firm declaration of our allegiance to monotheism and our rejection of polytheism, but it is also a synopsis of the entire Torah!

There is nothing in Judaism as singularly important as our belief in G-d, our rejection of idolatry, and our steadfast observance of the Torah that accompanies these beliefs. Therefore, at the closing moments of life on earth, when man has one final chance to declare his loyalty to His creator, this is definitely the verse of choice.

I would add that as wonderful as it is for a Jew to die with these words on his lips, it is infinitely more enriching to live with these words on our lips. There is a positive command to recite the Shema every morning and evening, and even if one has not done so until now, it’s never too late to begin.

Wishing you all the best,
Rabbi Elazar Meisels

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Soul Talk

It is difficult to understand the disagreement between Abraham and Sarah regarding the sending away of Ishmael. According to many accounts, this was the ninth of Abraham’s tests (see Avos 5:3; the tenth was Akeidas Yitzchak, The Binding of Isaac).

The Torah characterizes Abraham’s feelings at sending Ishmael away (21:11): וַיֵּרַע הַדָּבָר מְאֹד בְּעֵינֵי אַבְרָהָם עַל אוֹדֹת בְּנוֹ, The matter greatly distressed Abraham regarding his son. Pirkei D’Rabbi Eliezer (Ch. 30) elaborates: ”Of all the bad that Abraham had hitherto experienced, this was the worst.” We need to understand the nature of this test, and why it impacted upon Abraham so much.

Rabbi Dessler (Michtav MeiEliyahu 2:188) explains that Abraham – who was so great in the attribute of chesed, kindness – was often tested by Hashem in the attribute of gevurah, strength. Even after Isaac’s birth, Abraham still loved Ishmael. When Sarah told him to send Ishmael away, it was appalling to him to the degree that G-d needed to tell him (v. 12): אַל-יֵרַע בְּעֵינֶיךָ, Do not be distressed.

But let us analyze Abraham’s actions, even in the face of going against his own nature (v.14): וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר, So Abraham awoke early in the morning, without hesitation. וַיִּקַּח-לֶחֶם וְחֵמַת מַיִם, and he took bread and a skin of water – one loaf, and not very much water. שָׂם עַל-שִׁכְמָהּ וְאֶת-הַיֶּלֶד, He placed them on her shoulder along with the boy, for Yishmael was sick (see Rashi). Abraham had Hagar carry Ishmael as well as their provisions, and did not even provide them with a pack-animal to help them with their burden. וַתֵּלֶךְ וַתֵּתַע, She departed, and strayed - by herself. He did not provide her with an attendant to serve and protect her.

We see that Abraham went against his kind nature and literally drove Ishmael and Hagar away from his home, with only the barest of necessities – and it was by acting in this way that he fulfilled Hashem’s will and withstood this ninth of his tests.

We still need to understand why Abraham was commanded to drive Hagar and Ishmael away in what appears to be such a cruel way. Rabbi Dessler explains that it was because Ishmael was מְצַחֵק, mocking. What mockery was this? Rashi explains that Ishmael was involved with idolatry. Rabbi Dessler notes that Isaac was still a child, and that the connotation of the word mocking indicates that Ishmael was belittling avodas Hashem (service to G-d) during these idolatrous activities. This being the case, Ishmael was a meisis, one who entices (or attempts to entice) another Jew to worship idols (see Devarim 13:7-12). The Torah says about such a person (who is punished by death): לֹא תַחְמֹל וְלֹא-תְכַסֶּה עָלָיו, you shall not be compassionate nor conceal him (Devarim 13:9).

Rabbi Dessler explains that there is a simple reason why we do not have compassion on the meisis. The Torah feared that should one act compassionately to the meisis, he might become closer to him (as is human nature: one who is kind to another becomes closer to the subject of his kindness), and learn from him.

Therefore, Hashem commanded Abraham to summarily expel Ishmael from his home in order that Abraham should not have mercy upon him. This was because Hashem did not want either Abraham or Isaac to be even slightly influenced by Ishmael’s wicked actions.

With permission from Artscroll’s Daily Dose

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

by RABBI LABEL LAM

“Abraham came forward and said, ‘Will You stamp out the righteous along with the wicked? What if there would be fifty righteous people would you still stamp it out rather than spare the place for the sake of the fifty righteous people within it? It would be sacrilege to You to do such a thing, to bring death upon the righteous along with the wicked. It would be sacrilege to You! Shall the judge of all earth not do justice?’” (Bereishis 18:23-26) Abraham engages here in what might be considered the epitome of “moral audacity” by challenging the Almighty’s judgment regarding the destruction of Sodom. He bargains with G-d, at first arguing that the cities be saved if fifty righteous people could be found within them, then on account of there being just forty-five righteous people, and finally bargaining downward that the cities should be spared if there were forty, or thirty, or twenty, or even as few as ten righteous people. At each point, Abraham’s proposal is accepted. Ultimately, however, the cities failed to meet even the barest minimum of ten righteous people and were eventually destroyed.

א) Nachmanides (Ramban) explains that when Abraham asked if ten righteous people would suffice, he was asking whether this would enough to spare all five cities. As Abraham surely knew there weren’t fifty righteous people in these decadent cities, why did he start with higher numbers instead of asking about ten right away?

ב) Why didn’t Abraham similarly plead on behalf of his beloved son Isaac, when (as recorded at the end of the parsha) he was asked to offer him as a sacrifice?

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Parsha Summary

Parsha Summaries are coming soon!