Bereishis

When Hashem promised Avrohom progeny, the Torah highlights the unswerving faith of Avrohom, “and he trusted in Hashem, and Hashem reckoned this as righteousness” (Bereishis 15:6). However, when Avrohom received the promise to inherit the Land of Israel, he questioned Hashem and asked, “How shall I know that I am to inherit it?” (Bereishis 15:8). If the childless Avrohom had the spiritual stamina to believe he would father a great and numerous nation, why didn’t he have equal faith that he would receive a piece of real estate, by far an easier promise to fulfill? HaRav Itzel of Volozhin zt”l instructs us that the promise of children did not impinge upon or affect others. As our Rabbis say, “There are three partners in the creation of every child, the father, the mother, and the Almighty” (Kiddushin 30b). Once the Almighty consented, his progeny became viable. Receiving the land of Israel however, demanded the eviction of the local inhabitants. When others stand to lose or are affected, a stronger promise is needed. Therefore, Avrohom demanded an extra sign of assurance to receive the land, for it was at the expense of others.

A similar sensitivity is found in next week’s Parsha, Vayeira. The Torah describes in great detail the magnanimity of Avrohom’s Hachnasos Orchim (hospitality). A large array of fresh bread and succulent meat was provided for his guests. Water however, was only brought in a measured amount. As the Torah says, “Let a modicum of water be brought” (Bereishis 18:14). Why was Avrohom ostensibly stingy with the water? The answer lies in Rashi’s comment on the word “yakach”-“Via proxy”. The water was brought by someone else, therefore Avrohom’s largesse could not have full expression, for one should not be “frum” on someone else’s account. Water was therefore only made available in a measured amount in order not to overburden the water carrier.

The Gemorah in Brochos 20b alludes to a similar thought. “The angels on high query - Why is the Almighty partial toward the Jewish people? Because they are stringent upon themselves to say Birchas HaMazon on a mere "k'zait" of bread (the size of an olive), even though the Biblical requirement demands complete satiation (approximately six olives per meal).” HaRav Chaim Volozhiner zt”l explains the language of “stringent upon themselves”. The halacha demands that the amount of food one provides for the indigent be enough to satiate for two meals, approximately six olive sizes per meal. Therefore, the Gemorah says, that their stringency of equating only one "k'zait" with the satisfaction level per meal, was only for themselves, i.e. concerning their obligation of Birchas Hamazon. However, concerning the poor, the amount of their largesse was consistent with the universal standard of satisfaction, six "k'zaitim" per meal!

Our saintly teacher, the Chofetz Chaim zt”l mimics these sentiments in explaining Avrohom’s deal with the King of Sodom. “The only exception is what the young men have eaten, and the portion of the men who went with me, Aner, Eshkol and Mamre. Let them take their share (Bereishis 14:24).” Although Avrohom was adamant in his refusal of any booty from the King of Sodom, he was only strict for himself. However, he made an exception for the others. All of the above examples guide us how to express our passion for Torah. Indeed it is ideal to be , “stringent” in the service of Hashem. However, there is an exception, for we may never express this devotion at the expense of our spouse, neighbor or friend.