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.

Rav Yehuda in the name of Rav (Shabbos 127A) teaches us that "extending hospitality towards guests is even greater than receiving the Divine Presence." This principle is learned from the example of Avraham Avinu. While enjoying the company of the Divine Presence, he excused himself to offer hospitality to three wayfarers. Maran HaRav Shach zt"l understood this as follows. "While receiving the Divine Presence, one is merely standing before Hashem. By extending hospitality, however, one is actually imitating and cleaving to Hashem."

The question the commentators raise is: We have the luxury of knowing this concept by observing Avraham Avinu, but where did Avraham learn its veracity? The answer lies in an insight offered by Rav Menachem Mendel of Rimanov zt"l. It is well known that the human body lacks independent will and action, responding only to the directives of the mind. This was not the case with our father, Avraham. His long career of cognitive spiritual choices sanctified and sensitized his body, to the point, where it spontaneously responded to righteousness and Mitzvos. Avraham's body was so well trained that he often relied on the natural proclivities of his body to guide him. This phenomenon can help us understand why it was necessary for the pasuk to graphically describe how Avraham "sent his hand out to grab the knife with which to slaughter his son", "Vayishlach Avraham es yado..." (Bereishis 22:10). Says Rav Menachem Mendel, Avraham's hand was not responding and he had to force (Vayishlach) his hand to pick up the knife. The recalcitrance of his hand disturbed Avraham, until the Almighty said to him, "You need not force your hand. I was only interested in your bringing Yitzchak upon the altar not in actually slaughtering him." Thus Avraham's instinctive bodily responses were perfectly attuned to the will of Hashem - even beyond Avraham's rational thoughts
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With this in mind, says Rav Nosson Adler zt"l, we can understand how Avraham knew to put Hashem "on hold" and proceed to welcome the guests. Avraham's body felt a surge to get up and run towards the three wayfarers, even while he was in the presence of Hashem. This guided Avraham to declare "extending hospitality towards guests is even greater than receiving the Divine Presence." I would like to suggest that this explains why the beginning pesukim of the Parsha are not out of order. Pasuk Bais says that Avraham ran to greet his guests. Yet, it is not until Pasuk Gimmel that Avraham requests that the Divine Presence wait for him while he approaches his guests. Rashi suggests that jumbled pasukim are a frequent Biblical reality and that these pasukim are indeed out of order. However, perhaps we can say that Avraham didn't actually run to greet the guests in pasuk Bais but rather the Torah is telling us that Avraham's body desired to run out and greet the guests, giving Avraham the understanding to choose the guests over the Divine Presence.

I'd like to take this opportunity to wish a warm and hearty Mazel Tov to our illustrious friends, HaRav Yisroel & Rochel Niman upon the Bar-Mitzvah of their special son, Avrohom Eliezer. Just as his name is a composite of a Rebbe (Avraham) and a Talmid (Eliezer), may he continue in the footsteps of his parents and grandparents, who have dedicated their lives to disseminating Torah and Midos Tovos by fostering the precious relationship of Master and Protege. May the Bar-Mitzvah be a source of nachas to his family, Kehilla and all of Klal Yisroel.

Despite Avraham Avinu's preoccupation with both the spiritual high and physical hardship of his recent performance of Bris Milah, the spirited manner in which he fulfilled the mitzvah of Hachnosas Orchim, in this week's Parsha, has become the eternal model for all to emulate. What message is inherent in the Torah's juxtaposition of the mitzvos of Hachnosas Orchim and Bris Milah? Further evidence of a relationship between these two mitzvos is found in the Hebrew word for "guest", i.e. "Ora'ach", which is an amalgamation of two words, "ohr", i.e. light, and "ches", i.e. eight. One can suggest that this refers to the spiritual light of the mitzvah of Bris Milah which is performed on the eighth day of life. In order to understand the relationship between these two mitzvos, we must explain the implication of this spiritual light.

The Almighty revealed Himself to Avraham Avinu at the enjoinder of circumcision by saying "I am Keil Sha-Dai; walk before Me and be perfect." The Beis HaLevi reveals the reason that the Almighty chose the expression of "Sha-Dai", i.e. the One that said "Dai" "enough, as the introduction to the mitzvah of Milah. As Hashem initiated the formation of the world and the universe was expanding to its ultimate perfection, Hashem interrupted the process and declared "dai", i.e. enough. This prevented the World from achieving its ultimate development, in order to facilitate the emergence of an imperfect world. Both Man and the Cosmos were specifically designed incomplete, in order for Man to become a partner in the creation of both his personal and global world. The removal of the Orlah, i.e. foreskin, is the first stage in the lifelong quest of perfecting Man and his World. The spiritual light of Bris Milah declares that we must take an active role in attempting to resolve the inherent imperfections of Life. I would like to suggest that this is the relationship between the mitzvos of Milah and Hachnosas Orchim. It was this spiritual light and message that inspired Avraham Avinu to invest all his effort in assisting the needy wayfarers. The "Ohr of Ches" demands that we be concerned for the "Ora'ach". The wayfarer's needs and deprivation are part and parcel of the inherent imperfections of life and it is incumbent upon us to address their needs and concerns. This is similar to an iconoclastic insight offered by one of our great ethicists. "If everything in Creation has a constructive purpose, what value is there in disbelief in G-d?" His answer was, "When someone asks for assistance, don't dismiss the request by rationalizing that Hashem will surely help him. Rather, act as if G-d does not exist and it is therefore up to me to take the necessary action."

One may suggest that this was the very folly of Sodom. The people of Sodom lived in a quasi-utopian land, as described in Breishis 13:10, "like the garden of Hashem". They mistakenly thought that the world was created perfect and any adjustments for and accommodations to the needs of others would automatically be calibrated by either Providence or Nature. Their antipathy for orchim was precipitated by their inability to see the "Light of Eight" "the lesson of Bris Milah, that Man's mandate is to take a proactive role in perfecting the world. One reason that we wash Mayim Acharonim after a meal is due to the concern that Melech Sedomis (the salt of Sodom) will cling to our fingers and cause blindness. We can suggest that this blindness is an allusion to the myopia of the people of Sodom, who failed to perceive the "light of Milah". During Kiddush, we declare that Hashem rested on Shabbos from "all the work He created to do (Breishis 2:3)". Our mandate is to do, to actively complement all the work of the Almighty. The more pious and enlightened the Jew, the more involved and concerned he is with the enhancement and improvement of his family, synagogue, and community.