Author: Kollel of Greater Boston

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By Rabbi Naftoly Bier

ספר בראשית, the book of Genesis is described as ספר הישר, the manual of the ultimate behavior befitting and gifted to all by Hashem.

When we study the happenings of our אבות ואמהות, our Patriarchs and Matriarchs, there are many “small” details that teach us profoundly important life lessons. Let us examine some from this week’s portion, פרשת ויצא.

1) The verse states “וישכב במקום ההוא, And he (Yaakov Avinu) slept in that place.” Chazal teach us that he didn’t go directly to חרן, Haran as directed by his parents, but rather studied for fourteen years in the yeshiva of שם ועבר. Why? He understood that going to Lavan’s home would present a supreme challenge to retain his spirituality in an incompatible environment. Any time one is entering a formidable challenging environment one has to prepare oneself with vision, dedication, and mindfulness.

2) In chapter 29:3 it states that our patriarch, Jacob, “beholds a well in the field… three flocks of sheep lay beside it… for the stone above the well was large…ˮ He is puzzled and bothered by what seems to be dishonesty on their part, sitting idly, though they are being paid… Immediately he greets them, “My brothers, where are you from?” In verse 7, he remonstrates them, “Look the day is long … water the flock and go on grazing!” But they said we can’t till every shepherd joins us due to the heavy weight of the rock.

Why did he call them brothers; he is a stranger in a strange land? Secondly, why does he criticize them, after all maybe it’s too difficult?

Firstly we learn, if one wants to truly enable another to contemplate if their behavior is correct, one must with sensitivity and caring to immediately convey deep caring and love for another; “My brothers!” Imagine upon seeing Yaakov – they perceive a saint, a noble, spiritual giant – and they are greeted as brothers! But initially he asked them where they are from, for if they have traveled they must be exhausted and therefore its explainable, why they aren’t watering their flock. First, always, give someone the benefit of the doubt.

When they answer they are “local”, Yaakov admonishes them. Yaakov’s mode of operation is that if something has to get done, it will get done, no matter the challenge. If one has a true sense of obligation and responsibility, one’s adrenaline will go into full force – for “וקויי ה’ יחליפו כח” (Isaiah 40:31), if we have to accomplish, Hashem will partner with us and actualize our efforts.
3) We study the story of Yaakov Avinu’s decision to marry Rachel, the younger daughter of Laban, rather than Leah, the older daughter. Rachel knowing her father will deceive Yaakov, valiantly protects the dignity of her older sister by teaching the codes that Yaakov had made with her and stands by while Yaakov marries Leah. Didn’t she know that Yaakov might not work another seven years to marry her? Also maybe he wouldn’t want to have two sisters as wives. (The רמב”ן מח:ז teaches us that he actually was “embarrassed” that he did…)

HaRav Nosson Wachtfogel taught that we being instructed that “עולם חסד יבנה, the foundation of the world, all growth and accomplishment is due to one dynamic – the idea of חסד, of selfless dedication to another. A nation of great people, the Jewish people, it’s fundamental basis is chesed. The ultimate expression of undiluted chesed, caring for another, is the total negation of self interest and rather, to focus on another’s situation. Therefore the initial building blocks of the nation necessitated Rachel to completely annul for the moment all aspirations to marry Yaakov – and to rely on Hashem.

Chesed doesn’t just mean to help another, it definitely precludes one who performs chesed to draw attention to oneself; its true meaning and essence is altruistic emulation of Hashem, whose chesed is inherently magnanimous.

4) Another lesson is that one’s decision has to be predicated on the total perspective of how one’s actions will affect others. Though initially Rachel could argue that Yaakov’s intention is to specifically marry me; if so how can I pain him (and myself). Rather she thought of the ramifications of such a decision and gained a totally new perspective. In life we are faced with many decisions, even asked to advise another; it’s imperative to spend time to evaluate every angle of a given situation.

5) The ספורנו, Sforno 30:29 explains the words – “You know how I served you – and what your livestock were with me” in the following manner. Yaakov told Laban, “the flock that was entrusted with me, I fixed their broken limbs and cured those that were sick” – behavior that is proper to proficient, “top of the line” shepherds. Yaakov Avinu was the epitome of one who studied Torah consistently and vigorously, 24/7. His “life” was total immersion in Torah. Yaakov Avinu teaches us that if one is hired by someone; if possible, has to develop into the exemplar of one’s trade – studying and becoming an expert in every facet of one’s vocation. This is the true embodiment of dedicated responsibility. He became a veterinarian!

6) Rachel names her first son יוסף. One connotation is אסף את חרפתי, until now I was criticized for my mistakes; now I can blame it on my dedication to my child. Rachel, who was childless, who is in a state of ecstasy teaches us that for one truly expresses one’s appreciation, it’s only authentic if one recognizes all the minute details of another’s benefaction.

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By Rabbi Shloimie Lindenbaum

ויאכל וישת ויקם וילך ויבז עשו את הבכורה (פרק כה פסוק לד)
Our Parsha relates the story of Eisav selling the בכורה, the privilege and responsibility of the oldest son, to his brother Yaakov. It describes how Eisav returned from a tiring day in the field and saw Yaakov with a red lentil dish. He asked Yaakov for the food, which Yaakov agreed to give him in exchange for Eisav’s בכורה. The בכורה entitles the oldest son to many privileges including serving in the Bais Hamikdash and being the primary son in terms of spiritual inheritance. It would seem to be foolish to give away eternal opportunities such as these and yet Eisav readily agreed to the sale. The פסוק then states that Eisav “ate, drank, stood up, left, and Eisav disgraced the בכורה”. Rashi explains that the last part of the פסוק is a declaration of Eisav’s wickedness in reference to his foolish behavior that was previously described. The Ramban, however, says that the entire verse is providing us with insight into how Eisav could have possibly done something so irrational. After all, Eisav was raised by Yitzchak Avinu and surely understood the value of the בכורה and the spiritual acquisitions that came with it. How could he have stooped so low as to sell this priceless possession in exchange for some food? The Ramban explains that Eisav’s behavior is described as eating, drinking, and then returning to the field for more hunting. His entire focus was on the here and now, always looking for immediate gratification. This is how he could make the mistake of selling, and thereby disgracing, the בכורה. When someone’s entire mindset is to seek instantaneous enjoyment then they can forgo priceless spiritual gifts in favor of fulfilling today’s physical desires.

ויאמר הקול קול יעקב והידים ידי עשו (פרק כז פסוק כב)
The end of the Parsha describes how Yitzchak Avinu, realizing that he is getting older, desires to bless Eisav before he dies. Rivkah recognizes that Yaakov is the son who is truly deserving of the blessing and therefore commands him and go to his father to receive the blessing. The plan was that Yaakov would wear Eisav’s clothing and because Yitzchak was blind, he would only identify Eisav by feeling him and will then give the blessing being unaware of the recipient’s identity. Yaakov, following his mother’s instructions, enters his father’s room wearing Eisav’s clothing and gently invites Yitzchak to eat the food he has brought to him. Yitzchak notices that the manner of speech that his son is using is the way that Yaakov speaks so he feels Yaakov’s arms to confirm his identity. He comments on the seemingly contradictory signs “the voice is that of Yaakov’s and the hands are those of Eisav’s”. He then goes on to bless Yaakov. The Beis Halevi asks that it seems as though it wasn’t clear to Yitzchak who this person is- his voice and his arms are incongruent; if so, why did he go on to bless Yaakov? Shouldn’t he be concerned that it is Yaakov, based on his voice? The Beis Halevi answers that Eisav knew that Yaakov would attempt to steal the blessing by pretending to be him. He assumed that Yaakov would wear his clothes and feign his voice and manner of speech so that he would feel and sound like Eisav. Therefore, Eisav made a signal with Yitzchak that when he returns from hunting, he will pretend to sound like Yaakov. So, Yitzchak was planning to bless the person that sounds like Yaakov (which Eisav will pretend to do) and feels like Eisav. Yitzchak’s declaration that this person sounds like Yaakov and feels like Eisav was a confirmation of the sign that this is the proper recipient of the blessing. Yaakov knew that they would suspect him and make up a signal such as the one that they did, therefore he kept his voice as usual and merely donned Eisav’s clothing. This was how Yaakov successfully took the blessing.

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By Rabbi Naftoly Bier

The תורה tells us in פרק כ”ה, “…And Esav came from the field and he was ‘exhausted’ (עיף) … And he said to Yaakov, ‘Please pour from the red stew into me for I am exhausted’, therefore he is called Edom (the one with the ruddy complexion)”.

It seems strange, for one who is exhausted does not ask for food, but would rather sleep and then eat a meal.

In איוב, Job, chapter 10, verse 22, it says: ארץ עפתה כמו אפל צלמות ולא סדרים ותפע כמו אפל, “A land of thick darkness, as darkness itself, a land of the shadow of death without any order, and where light is in darkness.”

This pasuk, says the Medrash (שמות רבה פרק ל”ח, ג), is referring to Gehinnom; who is placed in Gehinnom? Those who don’t habitually learn Torah at exact times and respect the idea of “seder”, timeliness – “a place of no סדרים”…

What is the connection between the concept of Gehinnom and עייפות, literally exhaustion?

All lack of doing Hashem’s will, all of negating our obligation to be constantly productive, a lack of binding structure, is a result of lacking focus, determination, relentless commitment, dedication, and subjugation, which are all a result of loss of enthusiasm.

This in turn creates a lack of responsibility, a lack of sincere coordination and efforts. As the Ramchal, Mesilas Yeshorim, writes in Chapter 9, when one is involved with comfort and desire, it disallows one from achievement. To be truly successful in one’s mission – one has to be constantly focused, determined… and ask for and accept advice.

Esav is the antithesis of this. When realizing that only one heartbeat, his father’s, separated him from the mantle of world leadership to promulgate Avraham and Yitzchak’s teachings, he shirked all responsibility and instead of defining the lentil stew which represented the mourning for Avraham, he said, “Give me the red stuff, I’m not interested in the obligation of responsibility.”
In Gehinnom, measure for measure, one is placed in an environment where there is no systematic order, no rhythm to one’s living experience. This is the mantra of Esav, “No one is obligated to G-d or to one another.”

The opposite is the verse in Iyov, “כי אדם לעמל יולד”- “for a person is born to be responsible”. Iyov taught that all of one’s life is measured not by how great or successful a person is, but rather on נשיאות עול, living with unequivocal constancy to judiciously actualize one’s talents and responsibilities. When one comes to davening on time, to work on time, to a meeting or meal on time, to learn at an appointed time without delay, full of enthusiasm to discharge one’s responsibilities to utilize the talents Hashem has gifted; one is not an עיף but a יגע!

Before משיח, the doctrine of society will be to live in comfort, to be selfish and dishonest and compete to dominate others. This is the epitome of Edom/Esav. It is incumbent on us more than ever to dedicate ourselves to structure, accountability, and unequivocal truth, negating a philosophy antithetical to all of what Iyov taught us is Hashem’s will. By judiciously actualizing the talents and imperatives endowed to us by Hashem, we can all aspire to human greatness.

Esav is described as “a person who knows trapping (manipulating), a man of the field” while Yaakov is described as “a wholesome (honest) person who sits in the tents (studying Torah).”
Though endowed with the aptitude of leadership (manipulation is the ability to understand others and to guide them selflessly in a positive manner (i.e. Dovid Hamelech) or selfishly) he chose to be a hunter (“manipulating animals”) and spend his time alone, disconnecting from all obligation. In contradistinction, Yaakov Avinu studiously inquired and examined how to fully actualize his potential by studying Torah, in order to be a true בעל חסד, a magnanimous person for all of humankind.

The result was as חז”ל teach us. Esav was “ציד בפיו”, a manipulator with his mouth; and a dishonest person while Yaakov was an “איש תם”, an honest, caring individual.

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By Rabbi Shloimie Lindenbaum

ואם לא תאבה האשה ללכת אחריך וכו’ רק את בני לא תשב שמה (פרק כד פסוק ח)

In this week’s Parsha, Avraham sends his servant Eliezer to חרן, Avraham’s birthplace, to find a wife for Yitzchak. Before sending him, Avraham makes Eliezer swear that he will not take a wife from the land of כנען. Additionally, he instructs Eliezer that even if he does find a suitable wife for Yitzchak, she must be willing to return to Avraham’s house. He makes it very clear that under no circumstances should Eliezer bring Yitzchak to her. Obviously, when looking for a wife for the son who would continue his legacy, Avraham would be very particular about her character and quality as a person, as these are details of prime importance in Avraham’s house. And yet it seems that even if Eliezer were to find someone of proper caliber it still wouldn’t be worthwhile to bring Yitzchak to her, rather Eliezer would have to look for someone else, even for someone of inferior personal quality. R’ Moshe Feinstein explains that Avraham understood the importance of surrounding oneself with good people. That is why it was imperative for Yitzchak to live near his father’s home, the bastion of righteousness in a corrupt world. This was even more important than the level of righteousness of Yitzchak’s wife. The place that a person lives and the society that they are surrounded by can be defining factors in their life.

ויברך הגמלים…לעת ערב…ויאמר… הקרה נא לפני היום…וירץ העבד לקראתה וכו’ (פרק כד פסוק יא-יז)

Eliezer arrives in חרן in search of a wife for Yitzchak and begins his search by Davening to Hashem that He enable him to complete his mission. He also asks that he should be able to discern who the correct girl is through a sign involving the girl offering water to Eliezer and his camels. Immediately afterwards he spots Rivkah and quickly runs over to her. The פסוקים go on to describe how she hastily offers water to Eliezer and his camels, fulfilling the sign to perfection, and proving to Eliezer that she is the one designated by Hashem for Yitzchak. The Brisker Rav notes how the פסוקים repeatedly stress Eliezer’s haste in approaching Rivkah and Rivkah’s haste in fulfilling the sign. He explains that this can’t merely be the פסוקים expressing her enthusiasm to do חסד because Eliezer repeats this detail to Lavan and Besuel later in the פרשה and there is no reason why they should have to know about her excitement. Rather, explains the Brisker Rav, the reason for everything happening so quickly is because Eliezer asked in his original תפילה that Hashem send the correct girl “היום”- the very same day that he arrived at the well. Additionally, the פסוק points out that he arrived close to nightfall. Therefore, for Hashem to fully answer Eliezer’s ,תפילה everything had to happen quickly so that the sign is fulfilled on the same Halachic day (before nightfall) that Eliezer arrived. This also explains why Eliezer repeated this detail to Lavan and Besuel later. He was proving to them that it was the Divine Hand that had orchestrated Eliezer finding Rivkah. This was especially evident from Rivkah’s haste, which was necessary only to fulfill Eliezer’s precise request: that she fulfill the sign that very same day.

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By Rabbi Naftoly Bier

This week’s newsletter marks the completion of its second cycle. We extend our profound appreciation to Rav Shimon Sternfield for his years of dedication, to Ms. Chayala Blumberg who diligently and professionally prepares each issue with supreme dedication, and to Rav Shloimie Lindenbaum for writing a weekly dvar Torah.

In this week’s פרשה we are taught by חז”ל that our patriarch יצחק instituted תפילת מנחה, the “afternoon service”. It is the shortest of the three services. Why?

Each of the three daily prayers was originally instituted by one of the Patriarchs. This arrangement is explained by Rabbi Yehudah HaLevi as follows (Kuzari III, V): “The hour of prayer is the climax, the flowering and the goal, of the day; all other hours are merely preliminary to it. The blessing of one prayer lasts until the next, just as the strength gained from one meal lasts till the one after. The longer the interval between one prayer and the next, the more man’s soul occupies itself with worldly pursuits – the more it is dulled by them. During the time of prayer, however, man purges his soul from all that has contaminated it. He prepares his soul for the future.”

However, the fact that the prayers are each tied to certain hours of the day, requires explanation. As יעב”ץ explains: “No other hours are better fitted to turn men towards G-d, than the hours of sunrise and sunset. At sunrise, Nature springs to life in rejuvenated splendor. Man, refreshed by new strength, enthusiasm, and vigor, takes up his appointed task once more. At sundown, when the veil of darkness is spread over man, all that breathes entrusts its fate in the Omnipotent Creator.” Thus the hours of morning and evening arouse differing moods in the heart of man.
“Human life then moves along the two different sectors; the day-sector, its events being the product of the free creative activity of man; and the night sector, where man appears as the passive object of cosmic influences. There man is the power and the world his material; here he is the material and the universe is the power that masters and molds him.” (Rav S.R. Hirsch)

The morning and evening services correspond to these two contrasting themes. The morning prayer bears the imprint of gratitude for liberation from the grasp of the night. In its first part we offer the blessings for the rejuvenation of body and soul (ברכות השחר); then glorifying the splendor of nature (פסוקי דזמרה); finally in the שמע and its ברכות culminating in the historical reflections of the thankfulness for the redemptions of Israel.

The paragraph אמת ויציב recited in the morning, has reference only to the mercy shown by G-d to our fathers in the past. The evening section אמת ואמונה points to future events, to the faith “that He will sustain our lives and let us overcome our enemies etc.” Thus חסד the Divine mercy is the main idea underlying the morning prayer. On the other hand אמונה, the faithfulness shown to us by G-d during all the “nights” of our lives, is the motif of the evening prayer.

According the view of the Kabbala, the day is the time of rule of the מדת חסד the Divine love, which bestows upon man the full possession of his liberty and might so that he may strive, by perfecting himself morally, to become a replica of the Divine. The night, however, exposes man unprotected to the influence of the elements. It is the time of the Divine judgement, מדת הדין. However, these considerations ignore the third prayer, the מנחה of the afternoon. We are taught, Abraham inaugurated the morning prayer, Isaac the Mincha, Jacob the evening prayer. Abraham’s life was like the rising sun, that waxes ever brighter. Blessed with abundant success in all his undertakings, he stood alone facing the entire world and summoning it to embrace monotheism. He was highly revered as נשיא אלוקים a prince of G-d.

During Isaac’s life the light began to dim. He was greeted only with envy by his contemporaries for the Divine blessings he received. Finally, with Jacob the shadows of night close in. His entire life was a concatenation of trials and tribulations. They left as their heritage the means of elevating ourselves to G-d from the most divergent times of life: when the rays of morning rouse all to life, when the waning of the sun turns us to earnest self-contemplation, and when the night summons us to rally our thoughts towards G-d. Isaac’s life was subjected to greater severity than Jacob. For, to have to descend from the heights we have climbed, is a harder blow to bear, than to begin life in suffering and struggle with the possibility of ultimately reaching the summit.
The days of Isaac’s life ended in blindness, in hopeless gloom. In like manner, the hour of sundown, the time when Isaac poured out his heart in prayer to G-d, leads on inevitably to night-time.

This too, is reflected in the composition of the Minchah service. All the exultant hymns of praise uttered in the morning are omitted. The worshipper stands silent before G-d engrossed in earnest self-examination. At this hour, the day draws to its close; man will soon be surrendered to the obscurity of the night. At this hour the question is answered – have man’s actions rendered him worthy to have the aspirations and hopes uttered in his Tefilla, realized or not. The Talmud lays great stress on the importance of the מנחה, for this prayer consists only of spiritual self-appraisal before G-d, the Judge. The night, however, the hour when Jacob approached G-d, already points to the morning. It bears assurance of the existence of a merciful G-d, who in faithful solicitude, watches over sleeping mankind.

One begins the day in the morning, his heart filled with gratitude for the vitality and the vigor which G-d’s חסד has restored to him. Just before the day dies, when his daily work is done, man stands again before G-d to render an account in prayer (דין). Finally when night closes in, he prays that the merciful G-d grant him protection until the morning (רחמים). The Divine governing principles, Love Justice and Mercy are thus like shining stars shading their light over the daily life of the Jew, making him turn his eyes heavenward, in joyous gratitude (שחרית), in earnest self-examination (מנחה) and in steadfast trust (מעריב).

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By Rabbi Shloimie Lindenbaum

ויאמר כי את שבע כבשות תקח מידי בעבור תהיה לי לעדה כי חפרתי את הבאר הזאת (פרק כא פסוק ל)

Our Parsha records a discussion between Avraham and Avimelech regarding the well of water that Avraham had dug which was subsequently seized by Avimelech’s servants. After they arrive at a peaceful conclusion and Avimelech admits to Avraham’s ownership, Avraham gives him seven sheep. He explains that these seven sheep will serve as a testimony to his ownership of the well. What is the meaning of this? How will these sheep be a proof of Avraham’s ownership? R’ Yaakov Kamenetsky answers based on a גמרא in חולין (דף ז) which tells us about the donkey of רבי פנחס בן יאיר that refused to eat טבל (untithed food). We see that the animals of צדיקים are sensitive towards forbidden foods. Therefore, by Avraham giving Avimelech the sheep they would cease drinking from Avraham’s well because that would be גזל. This would clearly indicate that Avraham owns the well. This was Avraham’s intention in creating a testimony through his gift of sheep.

ויאמר קח נא את בנך…את יצחק ולך לך אל ארץ המוריה והעלהו שם לעלה… (פרק כב פסוק ב)

The Parsha concludes with the monumental story of the עקידה. This was the tenth and final test that Hashem gave to Avraham. This allowed Avraham to declare to the world with finality his absolute devotion to Hashem and His Will even to the point of sacrificing his son. Rashi, based on the Gemara, points out that Hashem told Avraham to do this with an expression of “נא” which normally indicates a request. He explains that Hashem was beseeching Avraham to pass this test lest the nations of the world say that even the first tests “אין בהם ממש”- they were not substantial. This seems very surprising. After all, time and again, Avraham put himself through various hardships and difficulties because of his strong belief in Hashem. How could anyone claim that all of those tests, the work of Avraham’s lifetime, were insignificant merely because he didn’t pass Number Ten? R’ Shimon Schwab explains that of course the first nine tests would prove to the world Avraham’s tremendous level of righteousness. However, he says, there was a much bigger idea that Hashem was trying to display through the tests. Hashem was showing that Avraham’s devotion and self-sacrifice weren’t traits that merely elevated himself, rather Avraham was imbuing his progeny with these traits. This was the true goal of the ten tests. That is what Rashi means when he says that people will say about the first tests that “אין בהם ממש”- they do not have any lasting value. It is only by the עקידה that we find “וילכו שניהם יחדיו”- Avraham and his son Yitzchak went together i.e. with the same mindset and determination to do Hashem’s will. Now we see that this incredible level of self-sacrifice that is found by Avraham was passed on to the next generation. This was the test that proved to the world that when Avraham passed all of the tests he wasn’t just developing and evolving his own growth, he was creating a legacy for Klal Yisroel forever.

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By Rabbi Naftoly Bier

The Medrash states for 2,448 years the world existed due to the חסד, selfless dedication to all of אברהם אבינו, our patriarch Abraham, who was the paragon of kindness and taught the world by example.

Due to this dynamic, when he was commanded by Hashem to circumcise himself, he argued, “How can I? All those who I invite into my home won’t come! They will consider me as deranged, for if one truly believes that G-d created us, is it possible that He would command us to “cut off” part of our body? Therefore the existence of the world will be in jeopardy; this takes precedence to a mitzvah.” Hashem answered him that the mitzvah of ברית מילה will bring the Divine Presence to the lower world thereby ensuring its eternity. On the contrary, your elevated spiritual connection to Hashem will enable you to promote His existence on a greater level! And to emulate Hashem’s incessant giving!

In the beginning of this week’s portion we are taught by אברהם אבינו to what extent one’s life should be involved with חסד, chesed and true action of חסד.

Avrohom Avinu is weak from having circumcised himself, but nevertheless when seeing these travelers, he invites them into his home. “And Avrohom hastened to the tent of שרה, Sarah, and he said, quickly prepare – you only – without assistance – loaves of bread.”

“Don’t tarry, and with full vigor execute your responsibilities!” HaRav Yeruchim Levovitz explains that this is a monumental idea. While the action is important, what defines the person is one’s attitude. Every action is to be done as an agent designated agent of Hashem, with alacrity, promptness and exuberance. This is Avrohom Avinu; constantly desiring to execute Hashem’s will! To come a few minutes early to daven or learn is a manifestation of this idea, even earning a person more reward and “bless” than the actual mitzvah.

“Then Abraham ran to the castle, took a calf, tender and good and gave it to the youth (Yishmael) who hurried to prepare it. He took cream, milk and the calf which he had prepared… he stood over these beneath the tree and they ate.”

Chazal explain that the seemingly non-important or redundant adjectives “tender and good”, are teaching us that Avrohom Avinu took three calves, one for each guest. Why? Secondly it states he gave it to the youth to prepare, whereas the next verse states “which he prepared.” Who did prepare it?

The Alshich HaKodesh (1501 – 1593) teaches that the true, sensitive manner and to provide hospitality to a group of guests is to treat them as if everyone is a significant person. This is effectuated by serving each person a distinct, separate and whole portion. In order to dignify each visitor, Avraham Avinu decided to present each one with a calf’s tongue. If he would divide one tongue between them; they might feel they were only treated with tongue due to one of them whose more importance was the cause, thereby feeling inadequate.

What transpired was that Avrohom who was 99 years old at the time and weak due his circumcision asked the “lad”, Yishmael, to prepare two tongues while Avraham would prepare one. But, unfortunately, Yishmal was tardy and therefore in order not to keep the travelers hungry, he substituted the two tongues with cream and milk. He didn’t divide the tongue as we mentioned above, but rather ensured that all would enjoy their respective unique food. A lesson in how to validate with reverence every person.

Avrohom Avinu didn’t remonstrate his son, Yishmael, but rather by his action taught him a lesson; one always has to think of the needs of another and act with enthusiasm and vigor to complete their task with alacrity. A lesson in chinuch: It’s not what a parent says; it is the action they act in “the stage of parenting” which is the proper way to train a child!

The bread which Sarah prepared was not given to the visitors. Why not?

One idea offered by Rabbeinu Bachya is the following: Avrohom and Sarah had a very strict rule they abided by. It is termed אכילת חולין בטהרה, to only eat food that didn’t become spiritually defiled due to a factor that causes that. Sarah, miraculously, had returned to her youth, and had menstruated while preparing the bread. But why is that relevant, the visitors were idol worshippers!?
Rabbeinu Bachya explains that we are being taught an important lesson. If one would offer food they don’t eat to one who is not as strict as they, invariably their respect and reverence for the other would diminish and at the same time they would come to “gloat” due to their superior conduct. Every person is unique to Hashem and consequently one must conduct themselves in the same manner. When one contemplates their superiority, they develop a sense of competition and usually, unfortunately, negate their inner natural sense of importance – that one is an important creation of Hashem.

Avrohom Avinu, the paragon of kindness teaches us that if one always is cognizant and sensitive to another’s nobility and dignity,then the person will truly be a disciple of Hashem. It could be helping a destitute traveler, a child, a friend or humanity as a whole.

מגן אברהם, the Shield of Avrohom – the Vilna Gaon explains that Avrohom Avinu countless times put his life in danger to protect and promulgate the glory and dignity of Hashem. For these actions of selfless dedication and “chesed” to Hashem, he was shielded by Him. Chesed begets chesed!

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By Rabbi Shloimie Lindenbaum

ויאמר ה’ אל אברם לך לך מארצך וממולדתך ומבית אביך (פרק יב פסוק א)

Our Parsha begins with Hashem telling Avraham to leave his father’s house in חרן and travel to an undisclosed destination. This is regarded by Chazal as being one of the ten נסיונות that Avraham was tested with throughout his life. The commandment is phrased in an interesting way. When leaving a place of residence, one physically leaves their house first, then their community, and then their country. However, when Avraham was commanded to leave, Hashem told him first to leave his land, then his birthplace, and then his father’s house. Why was the order reversed? Additionally, why didn’t Hashem disclose his destination immediately? The Malbim explains that Avraham wasn’t just being told to leave his geographic location, rather Hashem was telling him to remove himself from the entire mindset and ideology of his upbringing and to leave it all behind. He was being commanded to rid himself entirely of the beliefs of his society. In this process Avraham began with “leaving” his land because the beliefs of the country were less ingrained in him and therefore easier to abandon. After that he went on to the more difficult steps of leaving behind the ideals of his birthplace and of his father’s house. It is for this reason that Hashem waited to tell Avraham that he will be going to Eretz Yisroel. Eretz Yisroel is a very holy place and in order to properly appreciate it one can’t be influenced by impure ideals. Therefore, Avraham had to first purify himself from the השקפה of his upbringing and only then could he prepare himself to live in the קדושה of Eretz Yisroel.

וירא ה’ אל אברם ויאמר…התהלך לפני והיה תמים (פרק יז פסוק א)

The end of the Parsha discusses in detail Hashem presenting the מצוה of מילה to Avraham. The introduction to this מצוה is Hashem telling Avraham התהלך לפני והיה תמים “to walk before me and to be complete”. Rashi explains this to mean that through Avraham obeying the commandment of מילה he will be whole and complete. This is a reference to the fact that so long as a person is uncircumcised, he is considered to be a בעל מום and therefore incomplete. Why is it that specifically with this מצוה we recognize that it brings a person to perfection? Doesn’t every מצוה add to a person’s spiritual wholeness? The Slonimer Rebbe in his Sefer Nesivos Shalom explains that while it’s true that every positive commandment perfects a person spiritually, מילה has a special attribute over other מצוות. He says that מילה doesn’t just raise the spirituality of one’s soul; it transforms his physical body into something holy. The differentiation between Jews and non-Jews is not just in our minds and hearts, rather the מצוה of מילה separates our physicality from a non-Jew’s. It is through this מצוה that we become “complete” on a whole new level- that our bodies themselves attain a wholeness different than the bodies of the rest of the world.

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By Rabbi Naftoly Bier

Every day in תפלת שחרית we quote the פסוק from נחמיה:

“ומצאת את לבבו נאמן לפניך, And You (Hashem) found his (Avrohom Avinu’s) heart faithful to You.”

HaRav Yeruchem Levovitz defines this trait of אברהם אבינו, our patriarch Avrohom as a “בר סמכא”, a person that one can always rely upon.

To further understand this specific trait, we are illuminated by the commentary of the Vilna Gaon in ישעיה, Isaiah 1:21. The פסוק reads, “איכה היתה לזונה קריה נאמנה”, “How was it (possible) that she became a prostitute – a faithful city that was full of justice?”

The מצודת דוד explains that ישעיה הנביא is moaning, how is it conceivable that a city of honesty could become one that is dishonest to Hashem, akin to a harlot that is dishonest to her husband? One can ask, wouldn’t it be more appropriate to say “to commit adultery” rather than prostitution?

The Vilna Gaon explains, “that the city was a place of truth בלב ונפש, in the heart (their inner essence) and נפש, their actions as it states “ומצאת את לבבו נאמן, And I found his heart to be faithful and now the opposite, akin to a woman who rather than be married, cohabitating indiscriminately with זרים, strangers. A prostitute is a woman who refrains from commiting herself to any man, so too, the city (כלל ישראל) exempted themselves from dependability, reliability, trustworthiness, and commitment.

In ישעיה, Isaiah 41:8, Hashem bestows on אברהם אבינו, our patriarch Avrohom, the title, “אהובי, My Beloved”.

Rashi explains, “that Avrohom Avinu didn’t come to recognize Hashem due to Torah study or teachings from his parents, but rather through love. He constantly appreciated Hashem’s infinite benefactions, his caring for His creation and with total acuity of this factor, reciprocated by totally attaching himself to Hashem. This in turn is the source for his unbridled, relentless dedication to Hashem, earning him the designation of נאמן, בר סמכא – one who genuinely acts in the context of complete subservience to one’s benefactor.

The מדרש, on the words, “ואהבת… בכל לבבך, And you shall love Hashem with all your heart(s)” explains that this refers to Avrohom Avinu, as it says אברהם אבינו. The ירושלמי ברכות סז says that he “made” his evil inclination (יצר הרע) good (טוב), whereas דוד המלך, Dovid HaMelech couldn’t resist and therefore “killed” the evil inclination in his heart. Due to Avrohom Avinu’s constant appreciation and love of Hashem, his relentless drive and passion to emulate Him by his constant search to help others; he transcended any iota of self-interest and desire. Rather his totality of focus was towards his creator – Hashem.

After the עקדה, Akeidah, Hashem says “עתה ידעתי כי ירא אלוקים אתה, Now I can show everyone that you stand in awe of Hashem.” When one stands truly in awe of Hashem’s gifts and caring, one subsequently praises Him. In turn, one becomes inseparable from Him with every thought and action determined with this relationship.

The aforementioned idea is mentioned by the Ramban, Maimonides, Hilchos Teshuva 10:2-3.

“One who serves [G-d] out of love occupies himself in the Torah and the mitzvot and walks in the paths of wisdom for no ulterior motive: not because of fear that evil will occur, nor in order to acquire benefit. Rather, he does what is true because it is true, and ultimately, good will come because of it. It is the level of our Patriarch, Abraham, whom G-d described as, “he who loved Me,” for his service was only motivated by love – G-d commanded us [to seek] this level as conveyed by Moshe Rabbeinu as it states: “Love G-d, Your Lord.” When a man will love G-d in the proper manner, he will immediately perform all of the mitzvot motivated by love.

What is the proper love? A person should love God with great and exceeding love until his soul is bound up in the love of God. Thus, he will always be captivated with this love as if he is “lovesick”. [A lovesick person’s] thoughts are never diverted from the love of that woman. He is always preoccupied with her; when he sits down, when he gets up, when he eats and drinks. With an even greater [love], the love for God should be [implanted] in the hearts of those who love Him and are obsessed with Him at all times. This concept was implied by שלמה המלך, King Solomon [Song of Songs 2:5] when he stated, as a metaphor: “I am lovesick.” [Indeed,] the totality of שיר השירים is a parable describing [this love].

The pasuk, “והיה ברכה, And you will be a blessing.” (יב:ב) The Medrash says והיה בריכה – you will be the “well” from which everything will evolve. Avrohom was to be the repository from which all boundless good and kindness will descend upon the world. There are many facets to the world; truth, justice, humility, correctness… but the foundation of all is the dynamic of חסד – gifting to others. When one views life as a constant opportunity to selflessly contribute, one is emulating the essence of Hashem; to give.

The אנשי סדום, Sodom were punished not due to theft and depraved behavior, but as the נביא יחזקאל states; due to their decision not to help those who are needy. Positive growth is totally dependent on one’s selfless, persistent desire to assist others.

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By Rabbi Shloimie Lindenbaum

אלה תולדות נח נח איש צדיק…(פרק ו פסוק ט) ויחל נח איש האדמה… (פרק ט פסוק כ)
Our Parsha begins with referring to Noach as an איש צדיק – a righteous man, and towards the end describes him as being an איש האדמה – a man of the earth. This indicates that there was a change in Noach’s level in righteousness during the Parsha and by the end he wasn’t the same “צדיק that he was at the beginning. The Medrash contrasts this change with Pesukim that we find by Moshe Rabbeinu. Towards the beginning of Moshe’s life, the Torah describes him as an איש מצרי- an Egyptian man, but in the very last Parsha of the Torah he is described as an איש האלקים- a man of G-d. By Moshe also there was a change throughout his life- this time for the better. What is the Medrash trying to tell us by comparing these two transitions? The משך חכמה explains that we find two distinct ways of serving Hashem: 1- Those who designate their entire life to their own personal service of Hashem and to this end nearly remove themselves from society, 2- Those who forgo areas of their own personal growth and instead take responsibility for the growth of the ציבור . The natural assumption is that the one who devotes himself to his own spiritual needs will grow on a personal level, while the latter will regress in his own spirituality. This, says the משך חכמה, is exactly what the Medrash is teaching us- Noach forsook his duty of rebuking his generation and encouraging them to do Teshuvah for his own growth. This ironically resulted in a certain descent in his own level- he was degraded to an איש האדמה from being an איש צדיק. Moshe, however, devoted himself entirely to the needs of Bnei Yisroel and we this elevated his personal spiritual level to become an איש האלקים.

ויקח שם ויפת את השמלה… (פרק ט פסוק כג)
The Parsha discusses the incident of Cham disgracing his father Noach and Shem and Yefes trying to conceal his embarrassment. In the description of the story שם is mentioned as having had a bigger role in protecting his father’s honor. Rashi says that because of his extra effort in this מצוה his children received the מצוה of ציצית. Many ask on this that we find later in Parshas Lech Lecha that Avraham Avinu tells the King of Sedom that he refuses to take even a thread from the spoils of the war and חז”ל tell us that therefore we got the מצוה of ציצית. What was the cause for us to receive ציצית? Was it the זכות of Shem or of Avraham? Rabbi Elya Baruch Finkel ZTZ”L, Rosh Yeshiva of Yeshivas Mir, answers based on a Rashi inדף ט בבא קמא. Rashi there is discussing the מצוה of beautifying מצוות and he says that we are commanded to have a “טלית נאה וציצית נאה”- a beautiful garment to put the ציצית on and also beautiful ציצית. Rabbi Finkel deduces from this that the מצוה is not merely the strings with the garment serving as a vehicle for the מצוה, rather by putting ציצית on ones garment the garment itself becomes part and parcel of the מצוה. That is why the מצוה of הידור extends to the garment as well. Rabbi Finkel says that this explains the need for two sources for the מצוה of ציצית. Through the זכות of Shem using a garment to cover his father’s shame we received the garment of ציצית and through the זכות of Avraham refusing even a thread from the bounty we received the strings of ציצית.