‘Vayeira’

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Parsha Perspectives

 ואקחה פת לחם… ואל הבקר רץ אברהם

Let me take a morsel of bread… and Abraham ran to the livestock (Genesis 18:5-7).

Our sages note a fascinating contrast between the actions of Abraham at the beginning of this week’s Torah portion, Parshas Vayeira, and the actions of Ephron the Hittite at the beginning of next week’s Torah portion. In our parsha, Abraham was visited by three angels who appeared to him as weary travelers in the desert. Hurrying from his tent to greet them, Abraham begged them to rest awhile under the shade of his tree and to allow him to fetch them some bread with which to refresh themselves. After they agreed, Abraham prepared them a feast, slaughtering three calves so as to present each one of them with a tongue marinated in mustard!

Our sages teach us that righteous people say little but do much; Abraham spoke only about fetching some bread but ended up providing them with a banquet.

This is not true, however, of wicked people, who “say much but do not do even a little.” This may be seen from the actions of Ephron in next week’s Torah portion (Genesis 23:8-16). When Abraham wished to purchase the Cave of Machpelah (The Cave of the Patriarchs in Hebron) in which to bury his wife Sarah, Ephron insisted at first on giving it to Abraham as an outright gift. When Abraham made it clear that he would like to purchase the cave, Ephron charged him an exorbitant price.

Two aspects of our sages’ observation are troubling. Firstly, why didn’t they simply note that righteous people do much good, while wicked people do nothing? How does Abraham’s saying little relate to his doing so much, and how does Ephron’s saying much lead to his failure to do even a little?

Secondly, what’s so bad about what Ephron did? He offered the field as a gift, and would have given it to Abraham, had he been willing to accept it. Even afterwards, when Abraham insisted on purchasing the field for money, Ephron could have refused to part with it on any terms. While it’s true that in the sale he gouged him on the price, does that make him a “wicked man”?

Rabbi Yaakov Haber points out that nobody starts out being wicked. No high school student writes in his yearbook that he hopes to make a career out of cheating and defrauding people. Generally, people start out with the best of intentions. They will even boast of all the good they intend to accomplish. They view the world unrealistically, however, because they underestimate the seductive power of evil, and are easily caught in traps which they did not foresee.

Righteous people become righteous because they never underestimate how hard it is to be good. They are afraid to promise anything, because they know that it is a whole lot easier to talk about doing something, than to actually carry it out, and fortify themselves to get the job done, despite the inevitable excuses and glitches which will crop up along the way.

If we view the world as Abraham did, and make ourselves ready for anything, we will be able to overcome all of life’s challenges.

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Word of the Week

איה

The word איה — “ayeh” — “where” appears three times in the parsha: The angels visited Abraham and asked him, “Where — ayeh is Sarah your wife?” (Genesis 18:9). The mob that attacked the house of Lot in Sodom asked, “Where — ayeh are the men who came to you last night?” (ibid 19:5).  And finally, when Abraham was walking with Isaac to Mount Moriah, Isaac asked, “Father, here is the fire and the wood, where — ayeh is the lamb for the offering?” The word usually used for “where” in the Torah is “eifo.” What is the difference between ayeh and eifo? Generally, eifo is merely an enquiry as to the location of something, whereas ayeh is a pointed question, indicating that something should be in one place and is instead somewhere else, or that something should be here and is not. We see this the first time the word is used. After Adam and Eve sinned and hid from G-d, He asked, “Ayeka — Where are you?” Obviously, G-d knew their location, He was asking them, where are you now (hiding from Me), and where should you be? (with Me, in the Garden of Eden) (The Beast That Crouches at the Door, Rabbi David Fohrman).

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Hey, I Never Knew That

The parsha begins with G-d visiting Abraham in a prophetic vision (Genesis 18:1) In this vision, three people appeared in the distance. Abraham saw them, ran to greet them, and said (ibid 18:3), “My master, if I have found favor in your eyes, please do not leave your servant.” He then continued to offer food, drink and comfort to the strangers. To whom did Abraham address the request not to leave? There is a debate among the commentaries whether “my masters” is plural and refers to the three men; whether it is singular and refers to the leader of the group; or whether “my master” is actually the name of G-d, and Abraham is addressing G-d Himself (Rashi, Ramban, Rabbeinu Bachya ad loc.). Rashi cites the last opinion and explains that if we read “my Master” as G-d’s name then Abraham was actually asking G-d, in the middle of a prophecy, to wait while he took care of his guests! The Talmud deduces from this that “Greater is hospitality to guests than even being in the Divine Presence” (Shabbos 127a).

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Table Talk

G-d told Abraham of the impending destruction of Sodom, which was filled with selfish, wicked people. Abraham proceeded to negotiate with G-d over the city’s possible salvation. He managed to elicit G-d’s assurance that the city would be spared if 50 righteous people could be found. He continued negotiating further until he reached ten people and then stopped without asking for an even smaller number (Gen. 18:20-33).

א) Abraham devoted his life do performing kindness and good deeds. It might seem that he would be glad that the Sodomites, who were living a lifestyle antithetical to his, were finally getting what they deserved. Instead, he prayed for their lives. Why might he have done so?

ב) If Abraham was meeting with such success negotiating with G-d, why would he have stopped at ten righteous people?

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A Question for the Rabbis

Nachmanides asks what precisely the sin of Sodom was (Genesis 19:5). Nowhere in the text of our parsha is the sin that caused the destruction of Sodom and Gomorrah explicitly stated. The Torah writes, “And the L-rd said, ‘Because the cry of Sodom and Gomorrah is great, and because their sin is very grave’ ” (Genesis 18:20), and later we see that the inhabitants of Sodom threatened Lot and his guests (Genesis 19:4-11), which definitely gives us a clue as to their nature. The prophet Ezekiel reveals the nature of Sodom’s sin quite clearly: “Behold, this was the iniquity of your sister Sodom: pride, surfeit of bread, and abundance of idleness was in her and in her daughters; and she did not strengthen the hand of the poor and needy” (Ezekiel 16:49). The lesson is quite amazing! Sodom worshipped idols, engaged in sexual immorality, and certainly were guilty of many sins, and yet the prophet points out that the sin for which the city was condemned was their refusal to do kindness to strangers despite their wealth and resources (Nachmanides).

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Parsha Perspectives

by MOSHE GEWIRTZ

ויאמר אברהם כי אמרתי רק אין יראת אלהים במקום הזה והרגוני על דבר אשתי

“And Abraham said [to Avimelech, the king of Gerar], ‘I said [to myself], there is but no fear of G-d in this place.’” (Bereishis 20:11)

After the destruction of Sodom, Abraham moved to Gerar, in the southern part of the Land of Canaan (Israel). However, unlike his move to Egypt many years earlier, Abraham did not at first suspect that Sarah would be abducted when they got there.

When Abraham moved to Egypt, he was aware of the Egyptian’s lack of morality. He knew that if the Egyptians found out that Sarah was his wife, they would have no qualms about killing him and taking her. Therefore, he took precautions beforehand to refer to Sarah as his sister. (Bereishis 12:10-13)

Gerar, on the other hand, had a reputation as a law-abiding place, so no such precautions were necessary. Upon arrival, however, Abraham had a change of heart and referred to Sarah as his sister. He realized he had reason to fear for his life if the people of Gerar became aware of Sarah’s true identity. In fact, Sarah was taken from him by Avimelech. (Bereishis 20:2)

G-d intervened to stop Avimelech from following through on his designs. Appearing to Avimelech in a dream, God warned him that he and all his servants were about to die, because he had taken a married woman.  Avimelech argued that he was innocent, and that Abraham and Sarah themselves had told him she was his sister. Nevertheless, G-d warned Avimelech that he would be in mortal danger unless he returned Sarah.

The next morning, Avimelech summoned Abraham and demanded an explanation for his “uncivilized” behavior. (Bereishis 20:4 -10) Abraham responded by describing the treatment he received as a guest in their country. Instead of asking him about his basic needs, their first question was whether Sarah was his wife or sister. Seeing this, Abraham understood: “…there is but no fear of G-d in this place, and they will kill me because of my wife.” (Rashi, Bereishis 20:11)

This episode raises a fundamental question: If Abraham was genuinely concerned that he would be killed so that they could take his wife, why did he portray their failing with the seemingly mild description, “only no fear of G-d” in Gerar? Killing a man to take his wife is a lack of basic morality, not simply a lack of fear of G-d!

Rabbi Meir Leibush, author of the Malbim commentary, explains that Abraham acknowledged that Gerar was, generally speaking, a law-abiding country. There was, however, no fear of heaven there.  That fact that the people of Gerar currently do not take married women forcibly and kill their husbands does not necessarily represent an unwavering moral code. Without subservience to G-d, their moral standards could change at any moment. It was “only” their lacking fear of G-d that caused Abraham to hide Sarah’s identity as a way of saving his life.

Rabbi Hutner, late dean of Yeshiva Chaim Berlin in Brooklyn, NY, would relate a chilling story that illustrates this point: When Rabbi Hutner was a young Rabbinic student in pre-war Europe, one of his fellow students spoke admiringly about the polite and refined manner with which the German people treated him during a recent visit there. The student recalled that whenever he asked for directions, the Germans would end their statements with a polite “Nisht vaar?” – “Is it not so?”

A disagreement ensued among the students about whether it was proper to learn etiquette from the Germans who had no connection to Divine Law, but merely his own sense of proper behavior.

Fifty years later in America, an elderly gentleman once approached Rabbi Hutner, and reminded him that they had been students together back in Europe. Overjoyed to see an old acquaintance, Rabbi Hutner grabbed the man’s hand to embrace him. He was stunned to find a hook in place of the gentleman’s hand. The old man explained: “I was one of the boys in favor of learning etiquette from the Germans,” he said. “I realize now just how wrong I was. When I was in the concentration camp, a German Nazi sawed off my hand. But as he did so, he said, ever so politely, ‘It hurts, nisht vaar?’”

In our times, the moral code of society is changing with astonishing speed. Even a cursory study of the cultural, academic and moral standards that held sway less than a generation ago will demonstrate how radically different things are today. Those who promote these changes are often convinced that their new opinions are correct, even sacrosanct – only to see them fall by the wayside in just a few years.

Abraham’s message was that society can only function correctly over time when people live according to a Divine, unwavering code of morality. Throughout history, the Jewish people have spread this message to the surrounding society wherever we have gone. It is a message that remains as relevant today as it was 3,000 years ago, and one that we can proudly pass on to our children and grandchildren after us.

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Parsha Talking Points

by 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 Passover and on the following Passover, Isaac was born. – Rashi

The birth of the Jewish nation on Passover 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 Isaac, the second of the Patriarchs. This impeccable timing was certainly no mere coincidence. The events of Isaac’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 Isaac was born only after years of devoted service to G-d 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

“G-d said,‘Shall I conceal from Abraham that which I am about to do [i.e. destroy Sodom]?’” 18:17

Shall I Conceal From Abraham – It is not fitting that I should conceal from Abraham 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

Sforno’s words not only clarify Abraham’s perplexing behavior in praying and negotiating on behalf of the horrendous sinners of Sodom, but 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 G-d 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.

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Partner Talk

DEAR G-D…

by RABBI MENACHEM DAVIDSON

Dear Rabbi,

I realize that G-d controls everything and, even though I am not religious per se, I do pray to Him for help all the time – even for small things that might seem insignificant. Here’s my issue:  It seems like G-d isn’t listening. There are so many things I need that are not falling into place. Am I doing something wrong?

Lisa D.

Dear Lisa,

Before I get into the specifics of answering your question, you should know that it is always upsetting when we feel our prayers are not being answered. This is not only because we are not getting what we ask for, but also because it can leave us feeling very much alone. If G-d Himself doesn’t hear us, then to where can we turn for hope? The good news is that we are NOT alone. G-d hears and understands every one of our prayers. The question is why He sometimes does not give us what we want, and if there is anything we can do to change that outcome.

The first thing to understand is that real prayer is sincere. It must come from the depths of the heart. In fact, the Talmud refers to prayer as service of the heart. (Taanis 2a) And whenever we do call out to G-d with a truthful heart, G-d is right there with us. (Psalms 145:18)

Therefore, although this may be difficult to see, the reason many prayers go answered is that they are not prayers!  A kvetch maybe, but not a prayer.  Just like a parent is reluctant to say yes to a kvetchy child, G-d may also be reluctant to say yes if all we are doing is listing a series of complaints or “to-dos.”

But let’s assume that our prayers are sincere, and that they are still not being answered in the way we would like them to be. Why would G-d still hold back from saying yes?

The truth is, we don’t really know. None of us has the capacity to understand the depths of G-d’s calculations for the world. (Isaiah 55:8) However, there are some ideas that can help us strengthen the quality of our prayers and refine our relationship with G-d in ways that will make us more receptive to the path G-d intends for our lives.

1. No prayer is wasted. The Talmud states that if a person who is persistent in prayer will not see those prayers returned “empty.” (Brachos 32a)There may be times when the prayers of an individual are not answered in his lifetime but are saved as a merit for his children or grandchildren. Do not lose heart.
2. Do a reality check. Are you putting in all the practical, physical-world efforts necessary to achieve what you want? G-d created us to be independent, to stretch our capabilities as far as possible.  Prayer has to go hand in hand with good, hard work. The amount of effort we put into something is also an indication of the sincerity of our desire to achieve it.
3. Understand that if you are not getting the answer you think you should be getting – it is still for your ultimate good. This is particularly challenging, especially if a person is praying for what we might consider the basics: a job, finding a marriage partner, children, health, etc. Rabbi Yitzchak Berkovitz, dean of the Jerusalem Kollel, mentions that the challenges that are sent to us are G-d’s way telling us that our unique path to self-growth and perfection lies elsewhere. (see The Six Constant Mitzvos, pg. 146) True, it may be painful not to receive what we truly believe we need at any given moment. In the end, however, G-d’s “no” is His way of saying: Go to yourself, in the path I will show you. (Bereishis 12:1 )
4. Finally, as much as possible, try to get out of your own pain and turn your heart toward other people who may be in a similar situation. The Talmud notes that when a person has a need, yet prays for someone else with the same need, he will be answered first. Abraham, though childless for 100 years, prayed that Avimelech should be granted children, and was answered first. (Baba Kama 92b and Rashi on Bereishis 21:17). Again, this should be a sincere and heartfelt prayer on behalf of your friend and not, G-d forbid, a “technique” for getting what you want.

I hope that this perspective and these suggestions will help you reinvigorate your prayers and that all of your prayers will be answered for good.

Sincerely,
Rabbi Menachem Davidson

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

The Torah describes in great detail the extent to which Abraham exerted himself on behalf of three visitors to his tent, whom Abraham quickly realizes are angels.

א) Rashi points out that in response to Abraham’s kindness here, G-d allowed the Jewish people to be given water from the rock at the end of their 40 years of wandering in the desert. (Rashi, Bereishis 18:4) In that incident, the Jewish people complained about a lack of water, and G-d commanded Moses to speak to the rock to bring forth water. However, Moses disobeyed G-d’s instructions and struck the rock, and was punished by not being allowed to enter the Land of Israel. (Bamidbar 20:9-13) As there is a significant negative aspect to this incident, why might G-d have considered this a fitting time to reward Abraham for his kindness? In what way might these two events be linked?

ב) G-d originally did not want to trouble Abraham with guests while he was recovering from his circumcision. When G-d saw that Abraham was distressed over not being able to welcome guests, He sent angels to visit him. (Rashi, Bereishis 18:1) Given that this episode was essentially “orchestrated” by G-d for Abraham’s benefit, why is this event used as the prime example of Abraham’s kindness and the source of future blessings for the Jewish people?

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Parsha Summary

Vayeira begins three days after Abraham, at the age of ninety-nine, had circumcised himself upon G-d’s command. The third day after a circumcision is the most painful, and the Torah recounts how G-d Himself performed the commandment of visiting the sick by appearing to Abraham on that day. In deference to Abraham’s discomfort, G-d brought a heat wave to discourage people from venturing from their homes. Instead, G-d sent three angels in the guise of men to pass by Abraham’s tent. This allowed Abraham to perform his cherished commandment of welcoming guests.

The angels informed Abraham that Sarah would have a son in a year’s time. Upon hearing this, Sara laughed to herself, thinking that she had passed the point of being able to have children and that her husband was old. Significantly, when G-d chided Sarah for not fully believing that He can perform any miracle, G-d changed the story slightly to protect Abraham’s feelings. Sarah had stated that Abraham was old; but G-d told Abraham that Sarah had said that she was old. This episode teaches that it is permissible to lie in the interests of maintaining peace.

After the angels departed, G -d informed Abraham that the immorality of Sodom had reached the point of no return and would be destroyed. Abraham prayed on their behalf, asking G-d to save the cities if fifty righteous people could be found there. When G-d agreed, Abraham continued to beseech G-d until He agreed to nullify His decree even if just ten righteous people could be found.

Abraham’s nephew Lot had settled in Sodom and had to be saved due to Abraham’s merit. When the angels arrived, Lot pleaded with them to come into his home, as he, too, maintained the commandment of welcoming guests. There was only one glitch: in Sodom, welcoming guests was punishable by death. An angry mob descended on Lot’s house and demanded that the guests be handed over so that they could abuse them. Lot refused and, strangely, offered his daughters to the mob instead.

At that moment, the angels struck the mob with blindness. They then told Lot to run and warn his sons-in-law that Sodom would be destroyed in the morning, and that they must prepare to escape. However, when he did so, they scoffed at the idea that their “well-ordered” society would be destroyed in less than twenty-four hours.

In the morning, Lot escaped with his wife and daughters. G-d rained down a storm of fire and sulfur, completely overturning Sodom and Gomorrah and the surrounding area. Lot’s wife disobeyed a commandment not to look back at the destruction and was turned into a pillar of salt. Upon seeing the destruction, Lot’s daughters believed that no men remained to perpetuate humanity.  The older daughter intoxicated her father for the purpose of bearing children and convinced her younger sister to do so as well. Two nations, Ammon and Moav, emerged from this episode.

After the destruction of Sodom and Gomorrah, Abraham traveled to Gerar in the south.  Upon entering the city, Abraham stated that Sarah was his sister. She was promptly taken away from him and brought to Abimelech, the king. G-d appeared to Abimelech in a dream and warned him that Sarah was a married woman and that his kingdom faced destruction for what he had done.

After Abimelech returned Sarah and made restitution, he asked why Abraham misled him on such a crucial matter. Abraham responded that Abimelech’s people did not greet him with hospitality, but with questions about whether Sarah was his wife.  From this, Abraham saw that there was no fear of G-d in that place, and that he had to protect himself.

The portion continues with the birth of Isaac, who was born when Abraham was one hundred years old and Sarah ninety years old. As Isaac grew, however, Sarah realized that Ishmael was a negative influence and could not remain in the household. Abraham was at first distressed at the notion of distancing Ishmael, but G-d declared that Sarah’s understanding of the situation was correct, and that Abraham must send Hagar and Ishmael away.

The portion next recounts the Binding of Isaac, one of the most stirring events in the Torah. Without hesitation, Abraham heeded G-d’s call to offer his son Isaac as a sacrifice. However, at the last moment, as Abraham raised the knife to slaughter his only son, G-d stopped him. Abraham proved beyond a shadow of a doubt that he was a G-d-fearing man. In return, G-d blessed Abraham that his children would be like the stars of the heavens and the sand of the seashore, and that the nations of the world would bless themselves by his offspring. The site of the Binding of Isaac later became the place of the Temple in Jerusalem.

The portion concludes with Abraham receiving word that Rebecca, who would become Isaac’s wife, had been born to his brother Nahor.

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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

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Parsha Perspectives

by RABBI LEIBY BURNHAM

ויהי בשחת אלוקים את ערי הככר ויזכר אלוקים את אברהם וישלח את לוט

“And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and He sent Lot out of the midst of the destruction when He overturned the cities in which Lot had dwelt.” (Genesis 19:29)

In this week’s parsha we read about the destruction of Sodom and Gomorrah, and how Lot, Abraham’s nephew, is saved from the devastation by an angel. Although Lot’s salvation can be most closely linked to his relationship with Rashi tells us that he too had a merit that made him worthy of being saved. When Abraham went down to Egypt, he told the customs officer that his wife Sara was his sister, out of fear that if the Egyptians knew he was the husband of this beautiful woman, they might kill him in order to take his wife as a concubine for the Pharaoh. Lot was there, and he could have told the customs officer the truth, and probably would have been rewarded handsomely. But, he didn’t. In this merit he was saved from the upheaval of Sodom and Gomorrah.

This seems strange because we see Lot doing deeds that seem to be far more difficult. When two angels came to Sodom, he invited them in and gave them a place to sleep and eat, even though he knew that this would enrage the people of Sodom to the point where they might try to kill him. When they actually came and demanded that he send out the two guests, he went out and defended the guests at the risk of his life. That being the case, why wasn’t Lot saved in merit of these action, which seem to indicate a much higher level of sacrifice, than the fact that he didn’t divulge information that could have caused his uncle to be killed?

The Sages tell us that the reward someone gets is not determined by how great the action seems to be objectively, but by the level of difficulty the action presents to a particular person. One person may find it very easy to keep kosher, but finds it very challenging to get out of bed and go to morning services. Another person may have an easy time attending services, but finds keeping kosher to be grueling. Each person will be rewarded based on the extent to which they overcame that which they personally found to be challenging, not based upon an objective measure of the difficulty of the actions they performed.

Lot grew up in the house of Abraham, and therefore, inviting guests was not something he found difficult. Au contraire, he found it quite rewarding. Kindness came easily to Lot, and, therefore, it would not earn him a “get out of Sodom free” card. His challenge was his attraction to money, which had been his primary reason for moving to Sodom, a place that had great farmland and pastures. For him, to refrain from “ratting” on Abraham, an act which could have made him wealthy, was enormously difficult, and therefore, in the merit of that action he deserved to be saved!

Often we take a specific mitzvah that is very difficult for us, and we negate its value by saying, “Oh, it’s only a small mitzvah!” Aside from the fact that we don’t truly know whether a mitzvah is big or small, the truth is that if that mitzvah is a challenge for us, it might be our biggest mitzvah! G-d isn’t looking for big displays or large actions, G-d is looking for big hearts, and large self-sacrifice.

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Parsha Talking Points

by RABBI ELAZAR MEISELS

1. GENETIC ENGINEERING

“And Abraham ran to the cattle, and took a tender, choice calf. He gave it to the lad and hurried to prepare it. (18:10)

And Abraham ran to the cattle – Abraham was quite elderly at this point, weak from his circumcision, and had 318 members of his household. Nevertheless, he refused to delegate this job to others and insisting on carrying it out himself, so great was his love for the mitzvah of Hachnasat Orchim [hosting guests].

He gave it to the lad – This was Ishmael and Abraham was training him in the mitzvah of Hachnasat Orchim. – Rashi

The Jewish people are experts in Hachnasat Orchim, always ready and willing to take in others and care for them. No doubt, this was encoded in our spiritual genes by our ancestor Abraham who excelled in this regard. Fascinatingly, the Arabs too, are famed for their fastidious adherence to the mitzvah of Hachnasat Orchim, and this too, has its roots in this incident since Abraham made a point of training their ancestor Ishmael in this mitzvah as well.

2. MODEST RESULTS

“They said to him, ‘Where is Sara, your wife?’ He said ‘Behold, she is in the tent.” (18:17)

She is in the tent – The angels intended to elicit this response from Abraham and to emphasize that she was a modest person. – Rashi

Why would the angels choose to highlight and compliment Sara’s modesty precisely at this moment, and why would the Torah find it necessary to record this for posterity? How is it relevant to the story it seeks to convey? In truth, Abraham already had a son named Ishmael who would have loved to be selected as the bearer of his legacy. Yet, the Almighty told Abraham that this could not be case. Rather, from Sara would emerge the offspring that would bear his legacy. The reason: Sara was a modest woman and a holy and spiritually driven nation could only emerge from one steeped in modesty. Thus, as the angel was about to announce the news that they would finally merit the son they so long awaited, he also pointed out the reason that Sara was chosen to yield this child; her outstanding quality of modesty that was a necessary element in the development of the Jewish people.

3. SATISFYING HUNGER

“He [Abraham] planted an Eishel in Beer Sheva, and there he called in the name of G-d, Eeternal Lord.” (21:33)

Planted An Eishel – Rav and Shmuel offer varying opinions on the meaning of the word “Eishel.” One says that it was an orchard from which fruit was brought for the guests, and the other maintains that means a guest-house, which contained a wide variety of fruit for its guests. – Rashi

Planted An Eishel – The word Eishel is comprised of three letters: Aleph, Shin, Lamed. These three letters are the first letters of the words, Achilah [food], Shtiyah [drink], Leviah [escorting]. Abraham provided for his guests in all three ways. These three letters can also be rearranged to spell the word, “sha’al” which means to request. This indicates that Abraham invited his guests to request whatever their heart desired and then strove to fulfill their requests. – Midrash Tehillim 37

And there he proclaimed - By means of that Eishel, the Name of the Almighty was called “Lord” to the entire world. For after the guests had eaten their fill, Abraham would tell them, “Bless the One from Whose food you have eaten. Perhaps you believe that you have eaten my food, but, truly, from the One Who by His word brought the world into being, have you eaten.” – Rashi

Key to Abraham’s stunning success in promoting his views of monotheism in a hostile environment, was his unique ability to empathize with the needs of every single person who crossed his threshold from both a spiritual and material standpoint. Just as he nourished them physically, he nourished them spiritually by encouraging them to recognize the source of his bounty. Our own success in inculcating the message of Torah and Judaism in our children and brethren is directly proportionate to our dedication to attending not just to their spiritual needs, but to their physical needs as well.

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Partner Talk

GOOD, BETTER, BEST?

by RABBI REUVEN DRUCKER

Dear Rabbi,

In your opinion, who is a better person: an individual who is honest, pleasant, and nice to others, but not ritually observant, or an individual who is scrupulously observant, but is unpleasant in character and tries to take advantage of others? I’ve had this argument with my father many times, but I’m now rethinking my position. Could you offer any help?

Thanks,
Todd F

Dear Todd,

Many years ago, one of the greatest Rabbis in America, Rabbi Moshe Feinstein of blessed memory, was asked a very similar question. His response is most noteworthy. When G-d gave the 10 Commandments to the Jewish people, He divided them on two stone tablets, not because all of them were unable to fit on one stone, but because the Commandments are fundamentally divided into two groupings. The laws on the first tablet center on our relationship with G-d, not man. The laws on the second tablet, however, focus on our relationship with our fellow men, not G-d. (Even though the fifth commandment of honoring one’s parents seems to deal with our relationship with others, our Sages interpret it otherwise. I hope to explore this issue in a future correspondence.) Rabbi Feinstein explained that adherence to the laws governing both relationships are equally important. One who zealously keeps the Sabbath, but is unscrupulous in business is as equally irreligious as one who is honest and kind, but does not develop his relationship with G-d by observing His Sabbath and other mitzvot. The objective of Torah observance is to develop the complete Jew, and the complete Jew is one who works on both of these fundamental relationships.

The truth of the matter is that for many people, being a kind-hearted and generous person of integrity comes easily. After all, special qualities have been bequeathed to us by our forefathers. Our Sages teach us that our Patriach Abraham excelled in chesed, kind and charitable acts. We find in this week’s sidrah [Torah Portion] (Parshat VaYeira) that Abraham was so motivated to help others that he waited at the door of his tent to see if he could provide hospitality to wayfarers, despite the fact that he was recuperating from the circumcision he had just undergone at his elderly age of 99. Many in his position may have justifiably found reasons why they should concentrate on their health at such a time. However, Abraham was more pained by the fact that he did not have an opportunity to help others than his own physical discomfort. A Jew’s extraordinary urge to help others—either through charitable contributions or through physical acts of kindness—has its roots in the nature of Abraham.

It is interesting to point out that the end of this week’s sidrah sheds an entirely different light on Abraham. G-d asks him to take his beloved son Isaac and offer him as a sacrifice to G-d. Killing a human being is an act which is revolting for even an average individual. However, for Abraham, whose entire essence was to shower others with kindness, as we see him portrayed at the very beginning of this week’s sidrah, carrying out this act must have been excruciatingly difficult. Besides G-d’s command opposing Abraham’s deep-rooted nature of chesed, it also meant that Abraham’s future as a people would never be realized, since he was told that the descendants who will follow in his path are the ones who will come from Isaac. With one slice of the knife, G-d was asking Abraham to sacrifice his own essence as well as his future.

Nevertheless, we see that Abraham willingly went to comply with G-d’s word. Not until he was signaled from Heaven not to sacrifice his son did Abraham relent. And, specifically at that moment, G-d tells Abraham, “Now I know you are a person who truly is in awe of G-d.” Only when Abraham showed his readiness to act contrary to his own nature of kindness was it evident that all the acts of kindness that he had performed until this point emanated, not from his nature to be kind towards others, but from his religious awareness that his display of kindness towards others was the performance of one of G-d’s mitzvot and did not merely flow from his own personality. For Abraham, there was no dichotomy between G-d’s laws that regulate our relationship with Him and with our fellow man. The very same motivation that propelled him to observe the mitzvah of Circumcision was the very motivation that motivated him to help others. That is a perfect example of the complete Jew that we referred to above.

Therefore, Todd, let’s not accept the premise of the original question, which assumes that one type of “half-complete Jew” could be better than the other. In addition, let’s keep in mind that even the first person you describe as honest and pleasant needs to be guided, not by his natural instincts, but rather by the motivation to adhere to G-d’s mitzvah to be honest and kind, as Abraham himself exemplified.

All the best to you, Todd.
Sincerely,
RD

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Soul Talk

Rabbi Michel Barenbaum (in his Sichos Mussar, vol. 1, p. 42) says that one reason the Torah speaks at such great length about the actions of the Avot ( Patriarchs) is so that we should be aware of the high spiritual levels a person can — and should — reach. Abraham’s overriding positive attribute was chesed, kindness, which defined his path in his service of Hashem.

When we examine Abraham’s actions in the beginning of the parsha, we find an important lesson. Chazal, our Sages, tell us that this was the third day after his circumcision at the age of 99. There was certainly no shortage of excuses for Abraham not to be concerned with others — he was ill, and he was still recovering from his earlier mitzvah! As the Sages tell us, Hashem did not want Abraham to be troubled with visitors while he was still recovering, and therefore He made it unnaturally hot, so that no one should approach.

Yet, Abraham was bothered by the dearth of passersby. He did not lie in bed, relying on his servants to tell him whether anyone was approaching; he sat at the entrance of the tent himself, to ensure that no traveler could pass by without being offered assistance. When Hashem saw how troubled Abraham was at the lack of wayfarers, He sent three angels — appearing as men — to Abraham.

We may ask: Why was Abraham so troubled? He did not hear someone crying for help — there was no one traveling then. Why couldn’t he rest? He could easily have assumed that on such a hot day there would be no travelers, and no one needed his help.

Rabbi Michel observes that many of us consider chesed, kindness, as an obligation requiring that we help a person who is troubled, poor, or otherwise in need. Should we do so, we consider ourselves to be baalei chesed, kind people. If we do not know of anyone who needs our assistance, and certainly if we are occupied with our own troubles, we consider ourselves exempt from the obligation of chesed.

Abraham’s actions teach us that this is not the case. A true baal chesed loves to do kindness. [See Michah 6:8: “What does Hashem require of you but to do justice, and to love kindness.”] Even if there is no one in need, he still yearns to do chesed for someone! A person must internalize this desire to perform chesed to the point that if one does not have anyone to whom to be kind, he considers it as if part of him is missing.

We think that we are required to help people because they are needy. The truth is that Hashem makes sure that there are needy people so that we should have people to help! (see Bava Basra 10a).

It may very well be, states Rabbi Michel further, that the effort Abraham put into bringing people close to Hashem stemmed from a similar motivation (see Rashi to Bereishit 12:5 and 21:33). If chesed obligates one to return another person’s lost object, shouldn’t it require one to return the person’s lost soul? Abraham sensed the pain of those souls that were so far removed from their Source — from their Creator — and therefore exerted himself to return them to their original closeness to Hashem.

Likewise, Abraham prayed for the evil people of Sodom, although they were polar opposites of everything for which he stood. Still, he wished only that their sins should cease — not their lives.

With permission from Artscroll’s Daily Dose

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT TABLE

א) Rashi writes (21:17) that when Ishmael was about to die of thirst in the desert, Hashem wished to miraculously create for him a well of water. The Heavenly angels questioned how Hashem could do so for somebody whose descendants would one day make Jews die of thirst. Why should Ishmael be punished for the actions of his descendants? (Ayeles HaShachar)

ב) One of the reasons given for the blowing of the shofar on Rosh Hashana is to remember the merit of the binding of Isaac, and it is for this reason that we are accustomed to use the horn of a ram, just as Abraham offered (22:13) a ram on the altar he had built for Isaac. Instead of invoking the memory of the ram offered instead of Isaac, wouldn’t it be more meritorious to remember the knife which Abraham was willing to use to sacrifice his beloved son? (Rabbi Tzvi Hirsch of Vidislov quoted in Chaim Sheyeish Bahem Moadim)

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Hey I Never Knew That

Amazing Insights About the Weekly Parsha

by OZER ALPORT

1) Q: Abraham merited Hashem’s love as a result of his dedication to commanding his children and his household to follow in his ways of Divine service (18:19). Given Abraham’s reputation as an educator par excellence, it is curious that the Torah relates precious little of his actual conversations with his son and spiritual inheritor Isaac. In fact, the only recorded interactions between them are on the way to the Binding of Isaac, in which the Torah mentions (22:7-8) a total of two lines – a mere eight seemingly trivial words – which Abraham spoke to Isaac, and those were only in response to a discussion initiated by Isaac. If we are to learn from Abraham’s techniques of transmitting our values and priorities to the next generation, shouldn’t we be given more examples?

A: Rabbi Yitzchok Zilberstein answers that in intentionally limiting the recorded words of Abraham to his son, the Torah is teaching us a tremendous lesson regarding the education of our children. Many Americans mistakenly believe that raising children is as simple as constantly instructing and commanding them what they should and shouldn’t do. The fact that the parents themselves may not follow this advice is believed to be irrelevant, as “Do as I say, not as I do” seems to resolve the apparent contradiction.

In reality, of course, nothing could be farther from the truth. Our children are much smarter than we give them credit for, and they see right through our double standards, recognizing that our actions reflect our true beliefs, which they in turn absorb. The Torah tells us precious little of Abraham’s words to Isaac to teach us that this wasn’t Abraham’s primary form of conveying his beliefs. Rather, the most effective form of education came through serving as a personal example of all that he valued and wished to transmit to his son. This form of instruction was stronger than any words and couldn’t be explicitly expressed by the Torah.

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Parsha Perspectives

by OZER ALPORT

וישא עיניו והנה שלשה אנשים נצבים עליו וירא וירץ לקראתם מפתח האהל וישתחל ארצה …
יקח נא מעט מים … ואקחה פת לחם וסעדו לבכם

“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.” (Genesis 18:25)

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.

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Parsha Talking Points

by 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.

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Partner Talk

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.

Dear 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

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Soul Talk

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 Sarah. 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.

With permission from Artscroll’s Daily Dose

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Table Talk

FOR DISCUSSION AROUND THE SHABBAT 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)

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Hey I Never Knew That

Amazing Insights About the Weekly Parsha

by OZER ALPORT

1) 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.

2) 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!

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