Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
In the Merit of Avraham
"Yitzchak prayed to Hashem [for a child] together with his wife, for she was barren, and [Hashem answered] his prayer…" (Bereshis 25,21). "His prayer [was answered] and not her prayer for Yitzchak was a tzadik who was the son of a tzadik, while Rivka's parents were rashayim" (Rashi, Bereshis 25,21)
Rivka grew up in a house of rashayim, and abandoned her family to marry Yitzchak Avinu. In this sense, she could be considered greater than Yitzchak, who was raised by Avraham to be righteous from the day that he was born. So why does the Torah consider Yitzchak's prayers more powerful? Why were his tefilos accepted over Rivka's?
The answer is that Yitzchak did not ask Hashem to help him in his own merit. Rather Yitzchak asked the Almighty to consider the merit of his father Avraham Avinu as a reason to bless him and his wife children. Granting children to Yitzchak would perpetuate the dynasty that his father had begun, and in essence would be an act of kindness for Avraham himself.
A person's achievements in this world are linked to his parents. If they provided him with poor chinuch and that caused him to falter in this Torah observance, they will be held responsible. Conversely if children grow up to be great tzaddikim, the parents receive reward for their children's accomplishments. For this reason every year the niftar is judged on the yahrzeit regarding the action of their offspring that year.
Avraham Avinu was extremely dear to Hashem, as the posuk calls him "Avraham, my beloved." Because of the loving closeness of their relationship, it gave the Almighty great pleasure to do things for Avraham’s benifit. For this reason Yitzchak's tefilos found favor in the Almighty's eyes more than Rivka's.
In the Merit of Yitzchak
From a different perspective, we can understand that Yitzchak's personal merit was actually greater than that of Rivka. While Rivka was a baalas teshuva who grew up amongst reshayim, Yitzchak, who was brought up by tzadikim, was also was a baal teshuva. We can understand this based on the following story.
Rav Sadya Gaon was once traveling, and stopped to lodge at a roadside inn. The innkeeper had no idea who his distinguished guest was and treated him like a regular person. Eventually word spread that Rav Sadya Gaon was staying at that inn and he was inundated by visitors.
After the innkeeper realized his guest’s true identity, he begged Rav Sadya Gaon for forgiveness. Had he known who his guest was, the innkeeper would have treated him the honor befitting a rav of his stature.
Rav Sadya Gaon told him he had nothing to apologize for, and in fact thanked him for teaching him a valuable lesson regarding teshuva. Rav Sadya had learned from this incident that we may act improperly due to a lack of recognition of someone's true greatness, and that the same is true of our relationship with Hashem. For the rest of his life Rav Sadya did teshuva every day for his past failures to treat Hashem with the honor he now realized He deserved, based on his present recognition of Hashem's greatness.
In this sense, Yitzchak Avinu was also a baal teshuva. He used every day of his life to strive for even greater levels of awareness of the Almighty's greatness, and was constantly doing teshuva for his “lesser” mitzvos performed before he reached his current level. Since he was constantly improving and constantly repenting, Yitzchak both the son a tzaddik and a baal teshuva simultaneously. Therefore, his tefilos were answered over Rivka's.
In the Merit of Yaakov
Yaakov Avinu is considered the paradigm of integrity as the pasuk states "Truth is given over to Yaakov." Even when he was compelled by Rivka to take the berachos via deception, he clung to his innate honesty. When asked his identity he would not say that he was Esav, rather he replied, "It is I. Esav is your firstborn."
Yitzchak asked his son how he had managed to find meat so quickly, and Yaakov replied that Hashem had sent it to him. The use of the Almighty's name caused Yitzchak to doubt if this was really Esav, and he touched him. After feeling that his son's arms were in fact hairy Yitzchak commented, "The voice is that of Yaakov, but his hands are those of Esav.”
Yaakov could have easily concealed his identity by omitting Hashem's name from his words. However as the pillar of emes in the world, Yaakov could not do anything that showed signs of dishonesty. To debase his truthful nature by leaving the Almighty's name out of his answer went against the grain, and even if it meant taking the risk of being caught claiming the berachos, he was not willing to compromise on truthfulness.
Yaakov's actions guide his descendants for all generations. No matter what happens, we must act with complete integrity in all situations. Even if we have a great deal to lose, this is not a reason to act dishonestly.
All About Esav
Rashi writes that when the pregnant Rivka passed by a Beis Medrash she felt her baby kicking, and when she walked near a house of idol worship her child also kicked. These reactions were a cause of great concern to Rivka. She initially thought that she had a single infant in her womb that had strong tendencies to both good and evil.
When Rivka went to Shem to ask for an explanation, he told her that she would give birth to two children; one would be drawn to tzidkus, and another who would have tendencies towards evil. Rivka was consoled slightly that at least she did not have a single son who was indecisive and could not make up his mind what was the right path to follow in life. The most dangerous thing in this world is an inconsistent and volatile person, who at any moment can switch from being a tzaddik to acting like a rasha.
In contrast to Avraham, Yitzchak, and Yaakov who constantly strived for greater levels of righteousness, Esav was a rasha through and through. Yet despite his evil nature, Esav had complete faith in the Almighty, and his commitment honoring his father was unparalleled. This is in contrast to the reshayim of our times who follow Amalek, and have absolutely no emunah in Hashem.
Esav however believed that the Almighty put us in this world to enjoy ourselves as much as possible. The most heinous crimes were justifiable if perpetrated in the pursuit of happiness. He did not see this as a contradiction to his service of Hashem.
Esav's Berachos
Both Yiztchak and Rivka were aware of Esav and Yaakov's natures, yet they had different opinions about how this should affect the giving of the berachos. Yitzchak felt that since Yaakov was completely spiritual, the material abundance conferred in berachos would harm him. He believed that Yaakov should be completely absorbed in spirituality and not be involved with worldly affairs at all.
Yaakov suffered tremendously in his lifetime during the various episodes with Esav, Lavan, Yosef, Dina, Rachel and others. Esav was meant to be a constant thorn in Yaakov's side and this was hinted to at birth. All of these tribulations were meant to bring Yaakov closer to the world to come. Yitzhak thought that Yaakov was meant to be lacking in this world, and there had no need for his berachos.
Hashem gave Rivka prophetic insight to understand the situation otherwise. Even though Yaakov was destined to inherit the world to come, he still needed the berachos during his sojourn in this world. But why did they have to come to him in such a roundabout manner?
The way Yaakov received the berachos while pretending that he was Esav set the tone for all future generations, when Klal Yisrael would reap benefit from these blessings without losing their portion in the next world. If we relate to all material wealth as if it really belongs to Esav and we are merely using it to help us serve the Almighty, then we may take part of it. Any wealth we accumulate will help us to get to the world to come.
However, if we try amassing material wealth as an end unto itself, as if possessions are inherently valuable, then we will suffer greatly. When the non-Jews see us flaunting our wealth, it will stir up past memories of Yaakov's encounter with Esav, they will feel a seemingly irrational fear that we are once again trying to steal this world away from them. This will cause them to hate us and result in persecution for the Jewish people.
Hashem gave us the berachos for sustenance in this world as a way to help us gain great reward in the next world. If we view our possessions as a means unto this end, and let Esav know that this world belongs to him, we will be successful in this world and the next. We should constantly be wary lest we forget this fundamental principle, and stir up Esav's anger against us.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer. For information about dedication opportunities, ideas for the title of the sefer, or shaylos for the Rav, contact dytravis@actcom.com.)
Sunday, November 22, 2009
Wednesday, November 18, 2009
Sarah's Pain The Last Moments in the Life of a Tzadekes
Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Jewish Suffering
"Why does the Torah juxtapose the death of Sarah to Akeidas Yitzchak? When Sarah heard that Yitzchak was almost sacrificed during the Akeidah her soul left her and she died" (Rashi, Bereshis 23,3).
Although Avraham accepted the nisayon of the Akeidah with full faith, Rashi implies that Sarah died from the shock of hearing about Yitzchak's near-death experience. Sarah imenu was a great tzadekes; in some ways even greater than Avraham avinu. Why wasn't she able to accept the Almighty's command with similarcomposure ?
Sarah was a bastion of emunah. She in no way doubted the righteousness of Hashem's decrees, and did not have the slightest pang of regret when she heard that Avraham had taken Yitzchak to sacrifice him, at Hashem’s command. The pain that caused her death was rooted much deeper in the essence of her personality.
Chazal tell us "Ma'aseh Avos siman l'banim" – the actions of the forefathers are a sign [of what is to come for their] descendants. Sarah understood that if her son Yitzchak had been subjected to such a difficult test, that this was a foretaste of what her offspring would experience throughout all of the succeeding generations. Her empathy for all of the pain that the Jewish people would endure was great enough to cause her demise.
When the Holocaust began, Rav Shternbuch was a young bachur in England. He remembers hearing that one Rebbe in Poland told another that they had nothing to fear for surely Hashem would not send them trials that they could not withstand. The other Admor responded, "That is exactly what I am afraid of. The Jewish people can withstand pain without limit, and who knows what the extent of this tragedy will be."
In every generation, the Almighty sends the Jewish people challenges to test us and bring out the greatness of His chosen nation. Klal Yisrael's endurance despite countless agonizing nisayonos defies logical explanation. We inherited our extraordinary fortitude from the strength that both Avraham and Yitzchak displayed during the Akeidah.
Living Sanctified
Another way we can understand Sarah's pain was as an expression of disappointment. During the Akeidah, Yitzchak Avinu had come very close to dying al Kiddush Hashem. Dying while sanctifying Hashem's name is a very high level, yet there is an even greater accomplishment that a Jew must strive for – living al kiddush Hashem.
Sarah had worked her whole life to inculcate in her son Yitzchak the understanding that a Jew's ultimate task in this world is to sanctify Hashem's name with one's life. When she saw that the Almighty had almost taken Yitzchak's life al Kiddush Hashem, she worried that perhaps her son was not worthy of the exalted goal of living to glorify the Divine name. Her disappointment was so great that it caused her soul to leave this world.
All of his life, the Beis Yosef yearned to die al kiddush Hashem. He asked the malach who accompanied him how he could achieve this and was given exact instructions. Although he followed the malach's instructions to the letter, the Beis Yosef did not die sanctifying the Almighty's name.
The Beis Yosef questioned the malach about what he had done wrong. Like Sarah, the angel replied that living to sanctify Hashem is even greater than dying for this cause. He need not worry that he did not die while performing this mitzvah.
Positive Discrimination
The Torah generally speaks with brevity and precision. Yet when describing the transaction in which Avraham purchased the burial plot in Ma'aras Hamachpelah, the Torah describes the procedure at great lenth. What is the reason for this unusually detailed description?
The people that a person is buried near will, to some extent, be his "neighbors" for eternity. Therefore tzadikim take every precaution to ensure that they will be buried next to other righteous individuals. For this reason the Torah describes at length how much effort how much time and money Avraham Avinu expended to secure Ma'aras Hamachpelah as burial place for Sarah and the other Avos and Imahos.
Rav Shternbuch was once involved with a situation where a person who did not keep Shabbos was about to be buried next to Jews who were shomer Shabbos. Rav Shternbuch protested, and tried to stop the funeral. The parties involved were extremely upset and insisted that the Rav let them carry out the burial as planned.
Rav Shternbuch argued that it was actually in the niftar’s best interest that he be buried in another part of the cemetery. When the deceased would go to shamayim, they would ask him why he hadn't kept Shabbos. If he would reply that it had been too difficult, they would show him his "neighbors" who had been able to keep Shabbos properly. This would cause him to be judged more harshly.
Measured Tears
After Sarah's burial, Avraham proceeded to mourn and eulogize her. When describing Avraham Avinu's actions, the Torah writes a small chaf in the word bachah (crying). What is the reason for this deviation?
Shortly after Hagar married Avraham, she began to rebuke Sarah. Sarah felt Avraham was not standing up for her honor and told her husband, "The Almighty will judge between you and I [to determine who is greater]” (Bereshis 16,5). In doing so, she was "asking for judgment" and this caused her premature demise.
The Ba'al HaTurim (Bershis 23,2) writes that this is one of the reasons that the chaf is written small. Since Sarah had in some way hastened her own death by requesting judgment, Avraham could not eulogize her fully. While he delivered a hesped, the full honor that a tzadekes like Sarah deserved was not received.
Tzadikim are in complete control of their emotions, and every action is guided solely by their crystal-clear perception of the Divine will, as seen through the prism of halacha. Although Avraham loved Sarah dearly, he knew that one may not deliver a complete eulogy for a person who played even a small part in taking their own life. Avraham did not let his feelings cloud his unshakable commitment to the halacha under the circumstances.
Rav Hirsh Levinson was the son-in-law of the Chafetz Chaim, and known to be a great tzadik. Among his many righteous acts, he fasted regularly. Rav Hirsh died at a young age.
Although the Chafetz Chaim held his son-in-law in the highest esteem, when it came time to deliver hespedim the Chafetz Chaim did not know if he should say a eulogy for him. By fasting so much, Rav Hirsh might have contributed to his own early death. Perhaps he was considered like someone who had taken his own life, and one was prohibited from saying a hesped for him. Therefore, the Chafetz Chaim hesitated to eulogize him.
After great internal struggle, the Chafetz Chaim broke down crying. Rav Hirsh Levinson was a great tzadik who had acted l'shem shamayim, completely for the sake of Heaven. As such, it was definitely permitted to eulogize him.
Although we are not on the level of the Avos or the Chafetz Chaim, we can certainly take inspiration from their deeds. Halacha should be the guiding light of our lives, and all other considerations should be resolved within the bounds of halacha. In this way we will fulfill Sarah's prayers that her descendents would live lives al Kiddush Hashem and hopefully be spared from the further travails such as those we have encountered throughout the generations.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer. For information about dedication opportunities, ideas for the title of the sefer, or shaylos for the Rav, contact dytravis@actcom.com.)
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Jewish Suffering
"Why does the Torah juxtapose the death of Sarah to Akeidas Yitzchak? When Sarah heard that Yitzchak was almost sacrificed during the Akeidah her soul left her and she died" (Rashi, Bereshis 23,3).
Although Avraham accepted the nisayon of the Akeidah with full faith, Rashi implies that Sarah died from the shock of hearing about Yitzchak's near-death experience. Sarah imenu was a great tzadekes; in some ways even greater than Avraham avinu. Why wasn't she able to accept the Almighty's command with similarcomposure ?
Sarah was a bastion of emunah. She in no way doubted the righteousness of Hashem's decrees, and did not have the slightest pang of regret when she heard that Avraham had taken Yitzchak to sacrifice him, at Hashem’s command. The pain that caused her death was rooted much deeper in the essence of her personality.
Chazal tell us "Ma'aseh Avos siman l'banim" – the actions of the forefathers are a sign [of what is to come for their] descendants. Sarah understood that if her son Yitzchak had been subjected to such a difficult test, that this was a foretaste of what her offspring would experience throughout all of the succeeding generations. Her empathy for all of the pain that the Jewish people would endure was great enough to cause her demise.
When the Holocaust began, Rav Shternbuch was a young bachur in England. He remembers hearing that one Rebbe in Poland told another that they had nothing to fear for surely Hashem would not send them trials that they could not withstand. The other Admor responded, "That is exactly what I am afraid of. The Jewish people can withstand pain without limit, and who knows what the extent of this tragedy will be."
In every generation, the Almighty sends the Jewish people challenges to test us and bring out the greatness of His chosen nation. Klal Yisrael's endurance despite countless agonizing nisayonos defies logical explanation. We inherited our extraordinary fortitude from the strength that both Avraham and Yitzchak displayed during the Akeidah.
Living Sanctified
Another way we can understand Sarah's pain was as an expression of disappointment. During the Akeidah, Yitzchak Avinu had come very close to dying al Kiddush Hashem. Dying while sanctifying Hashem's name is a very high level, yet there is an even greater accomplishment that a Jew must strive for – living al kiddush Hashem.
Sarah had worked her whole life to inculcate in her son Yitzchak the understanding that a Jew's ultimate task in this world is to sanctify Hashem's name with one's life. When she saw that the Almighty had almost taken Yitzchak's life al Kiddush Hashem, she worried that perhaps her son was not worthy of the exalted goal of living to glorify the Divine name. Her disappointment was so great that it caused her soul to leave this world.
All of his life, the Beis Yosef yearned to die al kiddush Hashem. He asked the malach who accompanied him how he could achieve this and was given exact instructions. Although he followed the malach's instructions to the letter, the Beis Yosef did not die sanctifying the Almighty's name.
The Beis Yosef questioned the malach about what he had done wrong. Like Sarah, the angel replied that living to sanctify Hashem is even greater than dying for this cause. He need not worry that he did not die while performing this mitzvah.
Positive Discrimination
The Torah generally speaks with brevity and precision. Yet when describing the transaction in which Avraham purchased the burial plot in Ma'aras Hamachpelah, the Torah describes the procedure at great lenth. What is the reason for this unusually detailed description?
The people that a person is buried near will, to some extent, be his "neighbors" for eternity. Therefore tzadikim take every precaution to ensure that they will be buried next to other righteous individuals. For this reason the Torah describes at length how much effort how much time and money Avraham Avinu expended to secure Ma'aras Hamachpelah as burial place for Sarah and the other Avos and Imahos.
Rav Shternbuch was once involved with a situation where a person who did not keep Shabbos was about to be buried next to Jews who were shomer Shabbos. Rav Shternbuch protested, and tried to stop the funeral. The parties involved were extremely upset and insisted that the Rav let them carry out the burial as planned.
Rav Shternbuch argued that it was actually in the niftar’s best interest that he be buried in another part of the cemetery. When the deceased would go to shamayim, they would ask him why he hadn't kept Shabbos. If he would reply that it had been too difficult, they would show him his "neighbors" who had been able to keep Shabbos properly. This would cause him to be judged more harshly.
Measured Tears
After Sarah's burial, Avraham proceeded to mourn and eulogize her. When describing Avraham Avinu's actions, the Torah writes a small chaf in the word bachah (crying). What is the reason for this deviation?
Shortly after Hagar married Avraham, she began to rebuke Sarah. Sarah felt Avraham was not standing up for her honor and told her husband, "The Almighty will judge between you and I [to determine who is greater]” (Bereshis 16,5). In doing so, she was "asking for judgment" and this caused her premature demise.
The Ba'al HaTurim (Bershis 23,2) writes that this is one of the reasons that the chaf is written small. Since Sarah had in some way hastened her own death by requesting judgment, Avraham could not eulogize her fully. While he delivered a hesped, the full honor that a tzadekes like Sarah deserved was not received.
Tzadikim are in complete control of their emotions, and every action is guided solely by their crystal-clear perception of the Divine will, as seen through the prism of halacha. Although Avraham loved Sarah dearly, he knew that one may not deliver a complete eulogy for a person who played even a small part in taking their own life. Avraham did not let his feelings cloud his unshakable commitment to the halacha under the circumstances.
Rav Hirsh Levinson was the son-in-law of the Chafetz Chaim, and known to be a great tzadik. Among his many righteous acts, he fasted regularly. Rav Hirsh died at a young age.
Although the Chafetz Chaim held his son-in-law in the highest esteem, when it came time to deliver hespedim the Chafetz Chaim did not know if he should say a eulogy for him. By fasting so much, Rav Hirsh might have contributed to his own early death. Perhaps he was considered like someone who had taken his own life, and one was prohibited from saying a hesped for him. Therefore, the Chafetz Chaim hesitated to eulogize him.
After great internal struggle, the Chafetz Chaim broke down crying. Rav Hirsh Levinson was a great tzadik who had acted l'shem shamayim, completely for the sake of Heaven. As such, it was definitely permitted to eulogize him.
Although we are not on the level of the Avos or the Chafetz Chaim, we can certainly take inspiration from their deeds. Halacha should be the guiding light of our lives, and all other considerations should be resolved within the bounds of halacha. In this way we will fulfill Sarah's prayers that her descendents would live lives al Kiddush Hashem and hopefully be spared from the further travails such as those we have encountered throughout the generations.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer. For information about dedication opportunities, ideas for the title of the sefer, or shaylos for the Rav, contact dytravis@actcom.com.)
Monday, November 9, 2009
Taking a Stand Keeping the Torah Inside and Out
Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Good Advice
"Hashem appeared to Avraham Avinu in the land of Mamre" (Bereshis 18,1)." “Mamre advised Avraham Avinu to perform the bris milah. Therefore Hashem revealed Himself to Avraham in his land." (Rashi 18,1).
Rashi's words beg an explanation; since the Almighty had already commanded Avraham Avinu to perform bris milah, why then did Avraham need to ask advice? The answer to this question is that although Hashem had commanded him to perform bris milah, He had not told him the details of how to do it. Avraham consulted Aner, Eshkol, and Mamre regarding exactly how the bris should be done.
The Medrash explains that Aner advised Avraham not to do the bris at all. Avraham was 100-years-old, and if people heard that Hashem requires hundred-year-old men to carry out such dangerous procedures, they would definitely not be interested in having any part of such a religion. Notwithstanding God's express command, Aner told Avraham to pass up the mitzvah.
Eshkol, on the other hand, said that if Hashem told Avraham to perform milah, he must do it. However, Eshkol sympathized with Aner's concerns, and advised Avraham to do the milah in the privacy of his own home. This way no one would hear about it, and no one would look down on Avraham’s beliefs.
Mamre took a different stand. He told Avraham that if Hashem commanded Avraham to do the milah, there was absolutely no need to cover up the performance of this mitzvah. He should do the mitzvah openly and thereby publicly sanctify G-d's name. Avraham heeded Mamre's advice, and for this reason performed the bris in his land.
The three different approaches of Aner, Eshkol and Mamre represent three views that Jewish leaders have adopted throughout history. Some prominent leaders of recent times decided that Torah observance was not compatible with living in the modern world. They advocated the creation of a Jewish state that had no connection to mitzvah observance.
Other modern Jewish leaders maintained that the Torah represents Hashem's will in this world and therefore must be observed. However, in order to be accepted by the world at large, they suggested that a Jew should observe the Torah in the privacy of his home, while integrating into gentile society in the public arena. This “progressive” outlook also does not represent the Torah view.
Even in the most difficult epochs of modern times, we have been privileged to great Jewish leaders who have adopted the third and correct view. The Chasam Sofer, Brisker Rav, and Chazon Ish were just a few of the many manhigim of Klal Yisrael who believed that we must proudly observe the Torah in all times and all places, and not concede even an inch to those who want to change its form. They were students of Mamre, who maintained that one must be proud to be a Jew and perform Hashem's express commands openly and publicly, regardless of what the rest of the world thinks.
In Europe during the years leading up to the Second World War, the first and second shitos were prevalent. Some Jews disregarded mitzvah observance altogether, while others kept a modicum of observance yet proclaimed that it was a chilul Hashem for a Jew to walk around with a kipa and a beard. The Almighty showed us what happens when we abandon the proper path, with the death of six million Jews in the Holocaust.
Every Jew faces the challenge today to discard or hide their Judaism, or to keep every mitzvah in the Torah under any circumstances. We must all follow in the footsteps of Avraham Avinu who performed the mitzvos openly and did not care what the rest of the world thought of him. This is the will of Hashem who gave us the Torah to be "a light amongst the nations."
Kindness vs. Cruelty
Avraham Avinu was chesed par excellence. When guests showed up after his bris milah, though he was still weak and pained from his operation, he served food fit for a king to guests who on the surface appeared to be three lowly idol worshipers. Even though the third day after the milah is the most painful, Avraham Avinu personally took care of all of their needs.
On the other hand when Avraham Avinu saw that Yishmael was a negative influence on Yitzchak, he literally threw him out of the house. Although Yishmael was burning with fever, Avraham immediately sent him and his mother off with a little bread and a flask of water. How can we reconcile Avraham's boundless chesed with his harsh dismissal of his elder son?
Although Avraham was a baal chesed¸ he was not blinded by this attribute. Rashi explains that Yishamel was simultaneously worshiping idols, murdering, and acting immorally. When Avraham saw that his son Yitzchak, who would be the progenitor of Klal Yisrael, was in danger of being influenced negatively by Yishmael, he did not hesitate to squash his generous nature, and take action to summarily dispatch Yishmael from his household.
In today's world, where negative influences are rampant and at times the danger is not readily apparent, we must learn from Avraham Avinu that when it comes to the chinuch of our children we should take no chance. Compromise and “kindness” in this area are really cruelty to our children. If we see them getting involved with the wrong friends or showing interest in the secular media, we must immediately remove these dangers from our midst. Only then will we have siyata dishmaya and see them head on the proper path.
Good Natures
Both Avraham Avinu and Lot practiced chesed. Yet while Avraham never compromised on any Torah law, Lot was willing to sacrifice the virtue of his two daughters in order to maintain his chesed. How did Lot go so terribly wrong?
Avraham and Lot were both good-natured individuals. Yet Avraham was in complete control of his nature, and he could go against it at will. Meanwhile, Lot's uncontrolled giving nature drove him to commit the most perverse acts.
The huge difference between the chesed of Avraham and the chesed of Lot can be seen from the following story about Rav Yoshe Ber Soleveitchik, the Beis HaLevi. While in Brisk the Beis HaLevi would wear the garb of a Rav. When the Beis HaLevi would travel outside of Brisk, he would wear normal clothes so that he would pass as an ordinary Jew and not receive honor for his Torah knowledge.
On one occasion the Beis HaLevi arrived at an inn that was crowded with guests. The innkeeper did not recognize the Beis HaLevi and told him that he could only offer him humble lodgings in the storage room. With no other choice, the Beis HaLevi agreed.
Half an hour after the Beis HaLevi had gone to his “room,” there was a tremendous uproar in the inn. When the Beis HaLevi went to find out what was going on, he saw that a well-known Chasidic Rebbe had arrived at the inn. The innkeeper immediately "discovered" that one of his well-appointed rooms was actually vacant, and was proudly escorting the Rebbe to his gracious lodging.
When the Rebbe saw the Beis HaLevi, he greeted him with great honor. The innkeeper then realized that his “regular” guest was no less than a world-famous Gadol. He apologized profusely that he had not afforded the Beis HaLevi the honor that he deserved.
In the stories brought in Chumash, both Avraham and Lot treated their guests with great respect and kindness. Yet Avraham thought that he was seeing to the needs of three insignificant wayfarers, and still treated them like kings. Meanwhile Lot's excessive generosity stemmed from his recognition that his guests were melachim.
G-d Fearing
After Avraham showed his willingness to sacrifice his son, Yitzchak, Hashem responded, "Now I know that you are G-d fearing." Avraham had already overcome nine major nisyonos and seemingly had already proven beyond a shadow of a doubt that he feared the Almighty. Yet showing readiness to perform an act which went completely against his gentle nature, showed that Avraham was motivated solely by fear of Hashem.
The Zohar speaks in great praise of Avraham's success in standing up to the nisayon of the Akeidah. Yet seemingly Yitzchak's actions were equally great. Yitzchak made sure his father tied his hands so that there would not be any question of the kashrus of the korban. Why does the Zohar consider Avraham the greater half of this act?
Avraham, as the paradigm of chesed, had to overcome his good nature to sacrifice his son. Although Yitzchak was willing to give his life to fulfill Hashem's will, he was by nature inclined to strictly follow the letter of the law, while Avraham had to transcend the compassion that imbued everything he ever did in his whole life. For this reason, Avraham's act was considered even greater than Yitzchak's.
The Torah writes that Avraham Avinu woke up early to perform the Akeidah. The Brisker Rav points out that Avraham slept well that night. On the eve of the morning when he would slaughter his cherished son, Avraham slept soundly with complete peace of mind. He was not nervous, but looked forward to the next morning as a chance to fulfill the will of the Almighty, just like any other day.
Akeidas Yitzchak went in the face of everything that Avraham Avinu stood for. Had Avraham dwelled on thoughts about what the rest of the world would think about his actions, he would never have performed the Akeidah. His monumental willingness to nullify his own self before Hashem’s will has served as a lesson for Jews in every generation.
In today’s complex and confusing world, we have more opportunities than ever to stand up for the truth, to reject falsehood and to ignore what the rest of the world thinks of our decision. We are all Avraham’s children so let’s carry on his legacy by meeting this challenge today and every day.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer entitled "Small Prophecies". For information about dedication opportunities contact dytravis@actcom.com.)
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Good Advice
"Hashem appeared to Avraham Avinu in the land of Mamre" (Bereshis 18,1)." “Mamre advised Avraham Avinu to perform the bris milah. Therefore Hashem revealed Himself to Avraham in his land." (Rashi 18,1).
Rashi's words beg an explanation; since the Almighty had already commanded Avraham Avinu to perform bris milah, why then did Avraham need to ask advice? The answer to this question is that although Hashem had commanded him to perform bris milah, He had not told him the details of how to do it. Avraham consulted Aner, Eshkol, and Mamre regarding exactly how the bris should be done.
The Medrash explains that Aner advised Avraham not to do the bris at all. Avraham was 100-years-old, and if people heard that Hashem requires hundred-year-old men to carry out such dangerous procedures, they would definitely not be interested in having any part of such a religion. Notwithstanding God's express command, Aner told Avraham to pass up the mitzvah.
Eshkol, on the other hand, said that if Hashem told Avraham to perform milah, he must do it. However, Eshkol sympathized with Aner's concerns, and advised Avraham to do the milah in the privacy of his own home. This way no one would hear about it, and no one would look down on Avraham’s beliefs.
Mamre took a different stand. He told Avraham that if Hashem commanded Avraham to do the milah, there was absolutely no need to cover up the performance of this mitzvah. He should do the mitzvah openly and thereby publicly sanctify G-d's name. Avraham heeded Mamre's advice, and for this reason performed the bris in his land.
The three different approaches of Aner, Eshkol and Mamre represent three views that Jewish leaders have adopted throughout history. Some prominent leaders of recent times decided that Torah observance was not compatible with living in the modern world. They advocated the creation of a Jewish state that had no connection to mitzvah observance.
Other modern Jewish leaders maintained that the Torah represents Hashem's will in this world and therefore must be observed. However, in order to be accepted by the world at large, they suggested that a Jew should observe the Torah in the privacy of his home, while integrating into gentile society in the public arena. This “progressive” outlook also does not represent the Torah view.
Even in the most difficult epochs of modern times, we have been privileged to great Jewish leaders who have adopted the third and correct view. The Chasam Sofer, Brisker Rav, and Chazon Ish were just a few of the many manhigim of Klal Yisrael who believed that we must proudly observe the Torah in all times and all places, and not concede even an inch to those who want to change its form. They were students of Mamre, who maintained that one must be proud to be a Jew and perform Hashem's express commands openly and publicly, regardless of what the rest of the world thinks.
In Europe during the years leading up to the Second World War, the first and second shitos were prevalent. Some Jews disregarded mitzvah observance altogether, while others kept a modicum of observance yet proclaimed that it was a chilul Hashem for a Jew to walk around with a kipa and a beard. The Almighty showed us what happens when we abandon the proper path, with the death of six million Jews in the Holocaust.
Every Jew faces the challenge today to discard or hide their Judaism, or to keep every mitzvah in the Torah under any circumstances. We must all follow in the footsteps of Avraham Avinu who performed the mitzvos openly and did not care what the rest of the world thought of him. This is the will of Hashem who gave us the Torah to be "a light amongst the nations."
Kindness vs. Cruelty
Avraham Avinu was chesed par excellence. When guests showed up after his bris milah, though he was still weak and pained from his operation, he served food fit for a king to guests who on the surface appeared to be three lowly idol worshipers. Even though the third day after the milah is the most painful, Avraham Avinu personally took care of all of their needs.
On the other hand when Avraham Avinu saw that Yishmael was a negative influence on Yitzchak, he literally threw him out of the house. Although Yishmael was burning with fever, Avraham immediately sent him and his mother off with a little bread and a flask of water. How can we reconcile Avraham's boundless chesed with his harsh dismissal of his elder son?
Although Avraham was a baal chesed¸ he was not blinded by this attribute. Rashi explains that Yishamel was simultaneously worshiping idols, murdering, and acting immorally. When Avraham saw that his son Yitzchak, who would be the progenitor of Klal Yisrael, was in danger of being influenced negatively by Yishmael, he did not hesitate to squash his generous nature, and take action to summarily dispatch Yishmael from his household.
In today's world, where negative influences are rampant and at times the danger is not readily apparent, we must learn from Avraham Avinu that when it comes to the chinuch of our children we should take no chance. Compromise and “kindness” in this area are really cruelty to our children. If we see them getting involved with the wrong friends or showing interest in the secular media, we must immediately remove these dangers from our midst. Only then will we have siyata dishmaya and see them head on the proper path.
Good Natures
Both Avraham Avinu and Lot practiced chesed. Yet while Avraham never compromised on any Torah law, Lot was willing to sacrifice the virtue of his two daughters in order to maintain his chesed. How did Lot go so terribly wrong?
Avraham and Lot were both good-natured individuals. Yet Avraham was in complete control of his nature, and he could go against it at will. Meanwhile, Lot's uncontrolled giving nature drove him to commit the most perverse acts.
The huge difference between the chesed of Avraham and the chesed of Lot can be seen from the following story about Rav Yoshe Ber Soleveitchik, the Beis HaLevi. While in Brisk the Beis HaLevi would wear the garb of a Rav. When the Beis HaLevi would travel outside of Brisk, he would wear normal clothes so that he would pass as an ordinary Jew and not receive honor for his Torah knowledge.
On one occasion the Beis HaLevi arrived at an inn that was crowded with guests. The innkeeper did not recognize the Beis HaLevi and told him that he could only offer him humble lodgings in the storage room. With no other choice, the Beis HaLevi agreed.
Half an hour after the Beis HaLevi had gone to his “room,” there was a tremendous uproar in the inn. When the Beis HaLevi went to find out what was going on, he saw that a well-known Chasidic Rebbe had arrived at the inn. The innkeeper immediately "discovered" that one of his well-appointed rooms was actually vacant, and was proudly escorting the Rebbe to his gracious lodging.
When the Rebbe saw the Beis HaLevi, he greeted him with great honor. The innkeeper then realized that his “regular” guest was no less than a world-famous Gadol. He apologized profusely that he had not afforded the Beis HaLevi the honor that he deserved.
In the stories brought in Chumash, both Avraham and Lot treated their guests with great respect and kindness. Yet Avraham thought that he was seeing to the needs of three insignificant wayfarers, and still treated them like kings. Meanwhile Lot's excessive generosity stemmed from his recognition that his guests were melachim.
G-d Fearing
After Avraham showed his willingness to sacrifice his son, Yitzchak, Hashem responded, "Now I know that you are G-d fearing." Avraham had already overcome nine major nisyonos and seemingly had already proven beyond a shadow of a doubt that he feared the Almighty. Yet showing readiness to perform an act which went completely against his gentle nature, showed that Avraham was motivated solely by fear of Hashem.
The Zohar speaks in great praise of Avraham's success in standing up to the nisayon of the Akeidah. Yet seemingly Yitzchak's actions were equally great. Yitzchak made sure his father tied his hands so that there would not be any question of the kashrus of the korban. Why does the Zohar consider Avraham the greater half of this act?
Avraham, as the paradigm of chesed, had to overcome his good nature to sacrifice his son. Although Yitzchak was willing to give his life to fulfill Hashem's will, he was by nature inclined to strictly follow the letter of the law, while Avraham had to transcend the compassion that imbued everything he ever did in his whole life. For this reason, Avraham's act was considered even greater than Yitzchak's.
The Torah writes that Avraham Avinu woke up early to perform the Akeidah. The Brisker Rav points out that Avraham slept well that night. On the eve of the morning when he would slaughter his cherished son, Avraham slept soundly with complete peace of mind. He was not nervous, but looked forward to the next morning as a chance to fulfill the will of the Almighty, just like any other day.
Akeidas Yitzchak went in the face of everything that Avraham Avinu stood for. Had Avraham dwelled on thoughts about what the rest of the world would think about his actions, he would never have performed the Akeidah. His monumental willingness to nullify his own self before Hashem’s will has served as a lesson for Jews in every generation.
In today’s complex and confusing world, we have more opportunities than ever to stand up for the truth, to reject falsehood and to ignore what the rest of the world thinks of our decision. We are all Avraham’s children so let’s carry on his legacy by meeting this challenge today and every day.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer entitled "Small Prophecies". For information about dedication opportunities contact dytravis@actcom.com.)
Wednesday, November 4, 2009
Loving Kindness Avraham Avinu's Gift to the World
Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Kindness Without Cost
Avraham Avinu was the paradigm of chesed as Chazal tells us Chesed L'Avraham. Every day of his life was filled with acts of kindness. Avraham taught the Jewish people the importance of this attribute, and its crucial place in serving Hashem properly.
Klal Yisrael has continued to follow Avraham Avinu's example throughout history. Acts of kindness have been a hallmark for the Jewish people. In every generation Jews have excelled in chesed, even when they did not have for themselves.
There was one time in our history when the mitzvah of chesed was seemingly impossible. For the forty years that the Jews were living in the midbar, Hashem took care of all of our physical needs. How did we have an opportunity to do chesed to each other?
A person can do chesed without spending a cent. Teaching others Torah and guiding them on the proper path of serving the Almighty is the greatest act of kindness that one can do for his fellow Jew. This enabled Klal Yisrael to perform chesed while in the midbar.
Hashem put Jewish neahamos in this world with the exalted task of serving their Creator. Unfortunately, this fact is unknown to most Jews today, and most of Klal Yisrael are estranged from Torah and mitzvos. The greatest chesed that a person can do for another Jew is to bring them to a life of Torah.
Kindness and Torah
Rav Moshe Shneider, Rav Shternbuch's Rosh Yeshiva in London, obligated older students to study with the younger and weaker talmid at least two hours a week. This way even while learning in yeshiva, bachurim would have an opportunity to do chesed. Rav Shneider would say that without chesed, one cannot succeed in Torah learning.
What do acts of kindness have to do with success in Torah? Although a Jew must follow in the Almighty's ways, there is no set amount how much to give. Chesed is a sign of nedivos, acting for the sake of Hashem without obligation.
In order to acquire Torah, a person must have siyata d'shmaya, and find favor in the Almigty's eyes. The way to do this is through chesed. Acts of kindness to others cause Hahsem mida k'neged mida to respond to him with the ultimate chesed of giving one the gift of Torah.
All of My Needs
Hashem is the source of all kindness. Every day the Almighty showers chesed on each person taking care of all of their needs. By performing chesed, Avraham Avinu was following in the ways of the Hashem.
At times, we experience the Almighty's attribute of strict justice. During these periods, it is difficult to see the chesed behind the din. We might be tempted to think that He has changed His ways, and chas v'shalom abandoned His attribute of chesed.
One such incident took place during the Holocaust. A group of prisoners in a concentration camp was slated to be taken to their death. One of the members of the group and stated that he could keep davening but he could no longer say the beracha "He takes care of all of my needs".
There seemed to be consensus among them that this man was correct, until one of the other prisoners stood up and interjected. "Hashem is taking care of all of our needs, even in this most dire situation." The other members of the group were inspired by his emunah and agreed that even at this time the Almighty was watching over them.
On the House
The Alter of Norvadork compared this world to an expensive hotel. A person can order as much as he wants, and seemingly does not have to pay a cent. Only at the end of the meal does a bill come charging him in full for everything he ordered.
So too, a person can take whatever pleasures frim this world that he desires. However he should remember that he will be charged. When he gets to the next world a full accounting will be made.
Rav Yisrael Salanter said that there is a way that one can by pass these charges. Although the workers in the hotel may not eat their, staff who are crucial for running the establishment will get their meals free. So too if a person makes himself crucial for the running of the world by constantly doing acts of chesed for others he will not be held accountable for what he took from this world.
Avaraham Avinu taught the entire world the importance of chesed. Happy are his descendants who follow in his path, whose lives are filled with acts of kindness. May his merit stand up for us and bring us to the final redemption soon.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer entitled "Small Prophecies". For information about dedication opportunities contact dytravis@actcom.com.)
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Kindness Without Cost
Avraham Avinu was the paradigm of chesed as Chazal tells us Chesed L'Avraham. Every day of his life was filled with acts of kindness. Avraham taught the Jewish people the importance of this attribute, and its crucial place in serving Hashem properly.
Klal Yisrael has continued to follow Avraham Avinu's example throughout history. Acts of kindness have been a hallmark for the Jewish people. In every generation Jews have excelled in chesed, even when they did not have for themselves.
There was one time in our history when the mitzvah of chesed was seemingly impossible. For the forty years that the Jews were living in the midbar, Hashem took care of all of our physical needs. How did we have an opportunity to do chesed to each other?
A person can do chesed without spending a cent. Teaching others Torah and guiding them on the proper path of serving the Almighty is the greatest act of kindness that one can do for his fellow Jew. This enabled Klal Yisrael to perform chesed while in the midbar.
Hashem put Jewish neahamos in this world with the exalted task of serving their Creator. Unfortunately, this fact is unknown to most Jews today, and most of Klal Yisrael are estranged from Torah and mitzvos. The greatest chesed that a person can do for another Jew is to bring them to a life of Torah.
Kindness and Torah
Rav Moshe Shneider, Rav Shternbuch's Rosh Yeshiva in London, obligated older students to study with the younger and weaker talmid at least two hours a week. This way even while learning in yeshiva, bachurim would have an opportunity to do chesed. Rav Shneider would say that without chesed, one cannot succeed in Torah learning.
What do acts of kindness have to do with success in Torah? Although a Jew must follow in the Almighty's ways, there is no set amount how much to give. Chesed is a sign of nedivos, acting for the sake of Hashem without obligation.
In order to acquire Torah, a person must have siyata d'shmaya, and find favor in the Almigty's eyes. The way to do this is through chesed. Acts of kindness to others cause Hahsem mida k'neged mida to respond to him with the ultimate chesed of giving one the gift of Torah.
All of My Needs
Hashem is the source of all kindness. Every day the Almighty showers chesed on each person taking care of all of their needs. By performing chesed, Avraham Avinu was following in the ways of the Hashem.
At times, we experience the Almighty's attribute of strict justice. During these periods, it is difficult to see the chesed behind the din. We might be tempted to think that He has changed His ways, and chas v'shalom abandoned His attribute of chesed.
One such incident took place during the Holocaust. A group of prisoners in a concentration camp was slated to be taken to their death. One of the members of the group and stated that he could keep davening but he could no longer say the beracha "He takes care of all of my needs".
There seemed to be consensus among them that this man was correct, until one of the other prisoners stood up and interjected. "Hashem is taking care of all of our needs, even in this most dire situation." The other members of the group were inspired by his emunah and agreed that even at this time the Almighty was watching over them.
On the House
The Alter of Norvadork compared this world to an expensive hotel. A person can order as much as he wants, and seemingly does not have to pay a cent. Only at the end of the meal does a bill come charging him in full for everything he ordered.
So too, a person can take whatever pleasures frim this world that he desires. However he should remember that he will be charged. When he gets to the next world a full accounting will be made.
Rav Yisrael Salanter said that there is a way that one can by pass these charges. Although the workers in the hotel may not eat their, staff who are crucial for running the establishment will get their meals free. So too if a person makes himself crucial for the running of the world by constantly doing acts of chesed for others he will not be held accountable for what he took from this world.
Avaraham Avinu taught the entire world the importance of chesed. Happy are his descendants who follow in his path, whose lives are filled with acts of kindness. May his merit stand up for us and bring us to the final redemption soon.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published by Feldheim Publishers as a sefer entitled "Small Prophecies". For information about dedication opportunities contact dytravis@actcom.com.)
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