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Parsha Perspectives by Ozer Alport
וישא עיניו וירא והנה שלשה אנשים נצבים עליו וירא וירץ לקראתם מפתח האהל וישתחו ארצה ... יקח נא (מעט מים ... ואקחה פת לחם וסעדו לבכם (18:2-5
“And he (Abraham) lifted his eyes and saw, and behold, three men were standing over him, and he ran toward them from the entrance of the tent and bowed toward the ground … Let a little water be brought … and I will fetch bread so that you may nourish yourselves.”
Abraham excelled in the mitzvah of hosting guests. Three days after he had circumcised himself at the age of 99, Hashem didn’t want Abraham to burden himself with caring for guests. He brought a heat wave to deter all travelers on that day. Still, the weak Abraham’s greatest concern was that the unusually hot weather would deny him the merit of welcoming guests. Abraham decided to sit at the entrance of his tent in the hopes that he might spy a stray traveler.
When Hashem saw Abraham’s suffering over the lack of guests, He sent three angels in the guise of people. Rejoicing at this improbable turn of events, the elderly and weak Abraham ran to personally invite them to his home to serve them. Abraham proceeded to serve them a lavish and abundant feast with one exception: although he was generous with all of the other courses, he instructed that only a small amount of water be brought for them. As caring for guests was Abraham’s raison d’etre and he was so generous with all of the other portions, why wasn’t he as generous when it came to the water?
The following story will help us answer this question. On one of his travels, Rabbi Yisrael Salanter (1810-1883) spent Shabbos in a small village. The locals were excited about the opportunity to host the renowned Rabbi in their community and to learn from his pious ways. When the time came to wash his hands prior to the meal, his hosts were surprised to notice that he used a very small amount of water.
Worried that they had done something wrong or offended the Rabbi in some way, they respectfully asked for an explanation of his behavior. Rabbi Salanter explained that the water in this village was drawn from a distant well. Carrying the water over this long distance was a very difficult task. Although he was normally accustomed to washing his hands with more water, in this case it would be inappropriate to do so at the expense of the water-carrier.
In light of this story, Rabbi Yaakov Neiman in his work Darkei Mussar explains that almost all of the preparations for the meal were performed by Abraham. The actions which he did on behalf of the guests were done with great alacrity and revealed a giving spirit. The water, on the other hand, was the one item which Abraham asked somebody else to bring. As much as he wanted to offer the guests generous portions, he understood, as did Rabbi Salanter, that it would be inappropriate to do so at someone else’s expense.
The commandments are traditionally divided into two categories: those between man and Hashem, and those between man and his fellow man. As piety is often associated with the mitzvos in the first group, it is natural for somebody wishing to demonstrate his religious devotion to emphasize this type at the expense of the commandments governing our interpersonal relationships. In reality, our forefather Abraham teaches us that true piety requires recognizing that both classes emanate equally from Hashem and must be balanced accordingly. return to top
Ozer Alport can be reached at ozer@partnersintorah.org
talking points - parshas Vayeira
Rabbi Elazar Meisels
1. The Longest Pesach
“He said ‘I will return to you next year, and Sarah, your wife, will have a son.’ Sarah was listening at the door of the tent, that was behind him.” 18:10
- Next Year – Meaning, at this time next year. This occurred on Pesach and on the following Pesach, Yitzchak was born. – Rashi
The birth of the Jewish nation on Pesach upon their exodus from Egypt on the 15th of Nissan, 2448, was preceded by an equally significant event exactly four hundred years earlier; the birth of Yitzchak, the second of the Patriarchs. This impeccable timing was certainly no mere coincidence. The events of Yitzchak’s birth bore striking similarities to the events of the Exodus. The likelihood of a barren set of aged parents bearing a child was not much greater than the escape of millions of slaves from an extremely powerful country. Just as Yitzchak was born only after years of devoted service to Hashem under the most trying circumstances, the Jewish people were redeemed only after years of loyal adherence to Jewish principles, while cruelly enslaved. Great events in Jewish history are always preceded by the monumental and unlikely accomplishments of individuals, sometimes many generations earlier. Each time the Jewish people were written off as hopeless, they soon arose stronger than ever before, thanks to the few individuals who ignored the gloomy prognostications of the experts. What at first seems like a noble but inadequate effort, soon flourishes beyond anyone’s wildest expectations.
2. Real Tolerance
“Hashem said, ‘Shall I conceal from Avraham that which I am about to do [i.e. destroy Sodom]?” 18:17
- Shall I Conceal From Avraham – It is not fitting that I should conceal from Avraham My attribute of kindness. Rather I must inform him that if there are among these evildoers a few righteous men and the possibility for Teshuvah still exists, in that case, I would slant toward My attribute of kindness and extend My grace even for these wicked people in the unlikely chance that they may somehow still be inspired to repent. This is all because I do not wish to bring death upon these sinners, and I will only do so once the possibility for Teshuvah no longer exists. – Sforno (Rabbi Ovadia Sforno, 1475-1550)
Sforno’s words, not only clarify Avraham’s perplexing behavior in praying and negotiating on behalf of the horrendous sinners of Sodom, they also favorably illuminate the Almighty’s approach to meting out justice. Rather than view the events at Sodom as a prime example of G-d’s intolerance for sinners, perceive it as a symbol of His boundless patience, and willingness, to endure sinners even when their actions appear incorrigible. So hesitant was He to destroy the unusually corrupt and cruel people of Sodom, that He sought every possible indication, however remote, that they were still in the realm of Teshuvah. It was not until He was convinced that they were truly irredeemable, that He consented to do away with them. An honest observer would conclude that this demonstrates far more patience on His part for sinners, than even His greatest critics would display under similar circumstances.
3. Cognitive Dissonance
“Lot went out and spoke to his sons-in-law who had married his daughters. He said to them, Get up! Get out of this place, for Hashem is going to destroy the city! He appeared as a jester in the eyes of his sons-in-law.” 18:14
Unquestionably, Lot shared with his sons-in-law some of the miraculous events that had taken place in his home that evening, and surely his sons-in-law were well aware of the corrupt nature of their surroundings. Furthermore, Lot was a well-respected person in Sodom, only recently appointed as a magistrate by the townspeople, and as such, his children should have at least suspected that he may be telling the truth. Why were they so stubbornly opposed to his message? After all, his two unmarried daughters went right along with their father and uttered nary a conflicting word? The answer is that his two married children were already well set-up from a financial and social standpoint. They owned property and cattle, and they were simply not mentally prepared to uproot themselves from all they had built. Faced with the prospect of deserting their material wealth, or ridiculing their father-in-law, they chose the easier route. Sadly for them, they never had a chance to “live with the consequences” of their willing blindness. They, along with the rest of Sodom, died that very night, a direct consequence of their decision to avoid the truth that stared them in the face.return to top
Rabbi Elazar Meisels can be reached at rabbimeisels@partnersintorah.orgThis page is dedicated to, and written for the 6,000 Partners in Torah mentors.
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Mama Rachel By: Mrs. Aliza Bulow
Dear Mrs. Bulow,
This past week I got into a conversation about the Matriarch Rachel. Somebody mentioned that her yahrtzeit is around this time of year, and that many women in Israel mark the day with a visit to her tomb. Can you tell me why so many women seem to have such a special affection for Rachel?
Thanks so much, Laura G.
Laura,
Indeed, the yahrzeit of Rachel was this past Tuesday, the 11th of the Hebrew month of Cheshvan (corresponding this year to October 23), and Rachel does seem to be particularly beloved among our four Matriarchs. Perhaps we can better understand why, if we get to know a little more about her.
Rachel was Jacob’s second wife and the sister of Leah, his first wife. How these two sisters came to marry Jacob, is a fascinating and inspiring story.
Jacob had a twin brother named Esau who greatly resented Jacob’s exceptional spiritual achievements. Esau chose a very different path in life and earned a reputation as a dishonest and corrupt person. Eventually his anger toward Jacob grew to such an extent that Jacob was forced to go live with his uncle Laban, who had two single daughters; Leah and Rachel. It was common knowledge that Leah would eventually marry the older brother Esau, whereas Jacob would marry Rachel. Aghast at the possibility that she would be coerced to marry an evil man, Leah shed bitter tears until her eyes grew ‘tender’ from the many tears she shed. Apparently Esau too, was not in favor of the match, and he wound up marrying a number of other women, none of high repute.
Jacob negotiated with Laban to work for seven years for the privilege of marrying Rachel. At the end of the seven years, Jacob was ready for his wedding. The deceitful Laban, however, wanted to marry off his older daughter first, so he planned to trick Jacob and substitute Leah for Rachel. Rachel knew this, so she and Jacob came up with specific signs by which Jacob could identify her even if she was veiled and silent. Rachel however, couldn’t bear the thought of her sister being publicly humiliated and she divulged the signs to Leah. This was a much bigger deal than “just” giving up her wedding day. In Rachel’s mind, she thought that she was forfeiting her husband altogether. Her sacrifice was even greater when you consider the fact that both she and Leah prophetically foresaw that Jacob was destined to bear 12 sons and become the father of a great nation. By allowing Leah to marry Jacob, Rachel knew that she was possibly forfeiting her opportunity to be the mother of that great nation.
Fortunately for Rachel, Laban agreed to accept seven more years of Jacob’s labor in exchange for her hand in marriage as well. Although Rachel was technically his second wife, she was Jacob’s most beloved. Ironically, Leah bore Jacob 6 sons, more than any of his other wives. All this time, Rachel remained barren and suffered greatly from her childlessness. It wasn’t until many years passed and many tears were shed, that Rachel finally bore a son whom she named Joseph. Sadly, Rachel died in childbirth with her second son, Benjamin. The Torah tells us, “She was buried on the road to Ephrat which is Bethlehem. Jacob set up a monument over her grave; it is the monument of Rachel’s grave until today. (Gen. 35:19)”
Jacob specifically chose this site for her burial, because it was on the very road that the Jewish people would travel, as they were exiled from Jerusalem many years later. He anticipated that they would cry out to her in their anguish, and that her tears on their behalf would have a marked effect on the Almighty.
The Medrash [Eichah, Hakdamah 24] tells us that one thousand years later, the Jewish people stood on the brink of annihilation. Hashem was infuriated over their idolatrous behavior, and the souls of many righteous individuals pleaded in vain for mercy on their behalf. Only Rachel’s supplications were effective, as she reminded Hashem of her willingness to tolerate her husband marrying another woman. “Surely,” she reasoned, “My mercy for my sister cannot be greater than yours for the Jewish people? I agreed to allow a foreigner to stand between my husband and me. Surely, you can accept the betrayal of Your beloved children as they stray to foreign deities.”
Rachel first began advocating on our behalf when we went into the Babylonian exile, and she continues to cry on our behalf up until this very day. Her pleas still have a special effect, and her extra-ordinary sacrifice on behalf of her sister, serves as a powerful example of the love one Jew must have for another. It is for these reasons that Rachel is especially revered, and that her tomb is visited so frequently.
May her merit stand as a protection for us all.
All the best,
Aliza Bulow return to top
Aliza Bulow can be reached at abulow@partnersintorah.org
The question is often asked: Why is the Akeidah (Binding of Isaac) viewed as uniquely Avraham's trial? While Avraham was indeed being tested, surely the Akeidah was a great trial for Yitzchak as well! Yitzchak, when told of his father's purpose, acquiesced wholeheartedly; indeed, his conduct during those fateful three days leading up to his ascent to the altar teaches us lasting lessons in proper service of Hashem. Avraham and Yitzchak were partners in approaching the Akeidah. Why, then, is the trial aspect of the Akeidah not ascribed to both? Since it was Yitzchak's life that was being requested, should the trial not be described as least equally as his?
When this question was asked of the Alter of Novaradok, R' Yoseif Yoizel Horowitz, he replied: ``It is harder to live like a Jew than to die like a Jew."
Rabbi Nosson Scherman would explain the Alter's words as follows: True, Yitzchak faced the challenge: Was he ready to offer his life? But once he stood up to that challenge, his trial would be over. He would not have to deal with the aftermath of his trial. He would ascend to Har HaMoriah, and remain there, having surrendered his life in the service of Hashem — retiring from the scene in a blaze of glory. Although the supreme sacrifice of one's life is not to be taken lightly, such acts of heroism are not uncommon in human experience. Even ordinary people can rise to such greatness; surely Yitzchak would not be expected to do less.
The challenge facing Avraham, however, was that after he would carry out Hashem's command, he would have to go on living. He would have to face an unbelieving world, and his wife Sara. He would have to continue opening his home to wayfarers and entertaining guests, though they would now most likely be afraid to accept hospitality from the barbarous old man who had killed his own son. He would have to find a way to continue spreading the ways of chesed (kindness) to a world that would regard him as the greatest of hypocrites. And he would always wonder if his sin of failing to marry off Yitzchak in a timely manner had caused this unspeakable tragedy. Yitzchak had to die as a Jew; but Avraham had to bear the infinitely harder burden of carrying on, and continuing to live like a Jew. return to top
Hey, I never knew that! By Ozer Alport
Amazing Insights About the Weekly Parsha
Q:Abraham was the paragon of piety and righteousness. Without precedent, he had single-handedly discovered Hashem as the Creator of the universe, intuited the laws of the Torah, obeyed them even before it was given, and spread the knowledge of Hashem among his contemporaries. He had already passed the vast majority of the ten tests to which Hashem subjected him with flying colors. Why, then, is it only after passing the test of the binding of Isaac that the angel tells him (22:12), “Now I know that you are a G-d-fearing person?” Hadn’t Abraham demonstrated that by his willingness to risk his own life rather than bow down to Nimrod’s idols?
A: The Vilna Gaon explains that the value of a mitzvah is measured by the degree to which its performance runs counter to one’s natural inclinations, and therefore represents a more difficult test of his devotion to Hashem. Abraham had clearly proven his devotion to Hashem and had passed numerous trials, but a number of them played into the central attribute of his Divine service, which was chesed (kindness). On the other hand, although the willingness to personally sacrifice one’s own son to Hashem is difficult for any father, its challenge was significantly more complex for one whose entire life was devoted to the trait of kindness. As this test required Abraham to act counter to his nature and everything that he stood for, it is considered the trial which uniquely demonstrated Abraham’s devotion to Hashem.
Q: Rashi writes (21:1) that the section recounting Sarah’s conception of Isaac is juxtaposed to Abraham’s prayers that Avimelech’s wife and maids be able to conceive (20:17-18) to teach that if one prays on behalf of another person when he himself needs that same thing, he will be answered first. It is traditionally understood that this procedure works as a reward for the selflessness demonstrated by somebody who desperately needs something himself, yet he is able to magnanimously overlook his own personal needs in order to pray for another person in need of that very same thing. A man once asked Rabbi Yitzchak Zilberstein whether this technique will still be effective when a person needs something and knows of another person who needs the same thing and he prays for that person only out of a hope that doing so will cause him to be answered, or must the prayers for the other be genuine and heartfelt in order for this method to work?
A:Rabbi Zilberstein replied by quoting the Maharal’s explanation of this concept. The Maharal writes that Hashem is the source of all blessing which come to the world. However, in order for His blessings to descend upon a person, there must be a conduit which connects that person to the Heavenly source of goodness and thereby facilitates the transfer. One such possible channel is prayer. When we pray to Hashem, we connect ourselves to Him and allow Him to bestow His bounty upon us. When one prays on behalf of another and his prayers are answered, he becomes the channel which links his friend to the Divine source of blessing.
When a person uses a hose to water his lawn, the hose – which serves as the conduit for the transfer of water – becomes wet even before the grass does. Similarly, one who merits serving as the medium by which Hashem bestows His kindness upon another becomes “wet” with the goodness even before it reaches its ultimate target. Therefore, although it may be contrary to conventional wisdom, the power of prayer is so great that one who prays for his friend – even for ulterior motives – will still merit to be answered first! return to top
Ozer Alport can be reached at ozer@partnersintorah.org
Table Talk: For discussion around the Shabbos Table
א)The sin which caused Hashem to decide to destroy Sodom was their opposition to acts of charity and kindness to the poor (Yechezkel 16:49). As helping the poor isn’t one of the seven mitzvos in which non-Jews are commanded, why were they punished for refusing to do so? (Rabbeinu Bechaye, Kovetz Ma’amarim by Rabbi Elchanon Wasserman)
ב)As Abraham was about to slaughter his son Isaac, an angel called out to him from heaven and ordered him to stop (22:11). Why was the original command to take Isaac up as an offering given by Hashem (22:2) while the command to cease and desist came from an angel? (Tiferes Torah by Rabbi Shimshon Pinkus) return to top
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