Yitzchak Avinu

Parshat Toldot gives us the greatest insight about Yitzchak Avinu. We were given much more information about Avraham and Yakov.

The Midrash comments on Yitzchak’s heroic at the Akeida, but his role is not mentioned in the text of the Torah. Many do not realize that he was thirty-seven years old when he showed his willingness to be offered as a sacrifice.

We are also told in this week’s Parsha that Avraham fathered Yitzchak. This Pasuk tells us that he emulated his father, and followed in his path of righteousness. Yitzchak even looked like Avraham.

He was considered extremely holy because of his being bound on the altar. Because of this, he was not allowed to leave Israel. This also explains why Eisav and Yakov both wanted to receive his blessings.

He was blessed with great wealth, which he tried to conceal. He did not want to arouse the jealousy of his neighbors. This was difficult to do when a large portion of his wealth was in livestock.

This led to a confrontation with Avimelech, who was very jealous of Yitzchak. They eventually made a treaty after Avimelech on two occasions stopped up the wells, dug by Yitzchak. The third time the wells were dug, the controversy had ended.

The Ramban wrote that the wells signified the Temples. The first and second were destroyed, but the third will last forever.

We recognize the greatness of Yitzchak thrice daily in the Amida prayer. We mention the G-d of Avraham, the G-d of Yitzchak, and the G-d of Yakov. Although a great deal was not written about Yitzchak, we recognize him as one of the great pillars of the Jewish people.

Hate Evil

Lavan, the brother of Rivka, was one of the most evil people mentioned in the Torah. There is even an opinion that Lavan and Bilaam were either related, or were even the same person.

There is a comment by the Alshich that is most telling. He wrote that Lavan’s first impression of Eliezer was that he suspected him of wanting to abuse his sister. He could not believe that there wasn’t some kind of devious motive on the part of Eliezer.

This type of thinking is indicative of a deceitful person. He assumes that the other person thinks like him. In Eliezer’s case, he was successful in convincing Rivka’s family, that his intentions were noble.

When Yakov Avinu had to deal with Lavan, he saw how a person could sink to such a low level of שקר, falsehood. From the time he switched Leah and Rachel, it was clear that he was לבן הארמי, Lavan the Aramean. But if you switch the letters of ארמי, you get the word, רמאי, a cheater.

There is often a clash between people who live by being honest and truthful, and those who live by the lie and falsehood. It is almost impossible for them to understand one another.

The cheat cannot believe that it’s even possible to be honest. And the honest person cannot believe that such crookedness could exist.

We are taught that the only time hatred could be a good trait, is when we hate evil. We must distance ourselves from liars and cheats, and those who are jealous of us. Nothing good comes from having a relationship with such people.

This also applies to family members. Sometimes they can be even more harmful than non-relatives. King David said of himself, שקר שנאתי, “I hated evil.”

The Torah is warning us that, unfortunately, there are people that behave like Lavan. As difficult as it is to understand them, we must outsmart them. But more importantly, we must distance ourselves from them. Sometimes it takes a long time to free ourselves from the Lavans. It took Yakov twenty years, but in the end, his extricating himself from him, laid the foundations for the creation of the Jewish nation.

Enjoy Life’s Simple Pleasures

Rav Adin Steinsaltz was primarily known for his translation of the Talmud. He was able to connect students to this sacred book with his unique style and presentation.

In his later years, Rav Steinsaltz also wrote a commentary on the Five Megillot. In the Book of Kohelet, he made a very interesting and useful observation. Generally, Kohelet comes across as a very negative book that describes the vanity and injustices of the world.

Nevertheless, on a few occasions he describes certain positive aspects of life. For example, it mentions that it is very special to grow old with the wife of your youth. It is a blessing for a person to be able to sustain himself with the work of his hands. He lives within his means, and he sleeps well at night.

There is another point made that should truly be taken to heart. Rav Steinsaltz commented about how important it is to enjoy life. He wrote that a person should certainly live within his means. But if something comes up that will involve an unforeseen monetary expenditure, that will result in giving that person some satisfaction, he should do it. He should not worry that his overall assets will be diminished.

He is telling us to enjoy life and not be concerned. Nobody knows what tomorrow might bring. The same would apply to unexpected expenses. As long as we have the means to pay them, it will be okay.

An individual must learn to overcome his insecurities about money. One should not be careless and wasteful, but he should also learn to enjoy what he has without worrying. This is very important advice as we exert too much energy worrying about money rather than enjoying it. This represents one of life’s simple pleasures.

The Orchot Tzaddikim mentioned that the obstacle to achieving happiness is worry. We must learn to enjoy what we have without worry.

Three Special Laws

The Alshich commented on the Midrash that described the candle that was extinguished when Sara died, and was rekindled when Yitzchak married Rivka.

Based on this story, he pointed out the uniqueness of the three special Mitzvot given to women. They were the lighting of candles on Shabbat and holidays, the separation of Challa, the dough used for baking bread, and Nidda, the laws pertaining to a woman during menstruation.

These three Mitzvot were also meant to bring some kind of atonement for Eve’s sin, that brought death to the world.

The Shabbat candles represented bringing a spiritual light to the world. Shabbat observers feel a different mood that envelops the Jewish home, when these candles are lit every Friday night.

The separation of Challa represented the ability to transform raw materials into a product that gives live. A Jewish woman painstakingly goes through numerous loving steps until her delicious Challa comes out of the oven.

The Nidda laws describe a certain rejuvenation. It is a kind of replacement of a life force. After her separation from her husband and her immersion in a Mikva, the couple feels this rejuvenation. They experience a monthly “honeymoon” when they are reunited.

The combination of these three laws given to women, brings a great spiritual charge to the world. They elevate to a level that is even higher than the level of Eve before her sin.

This is a deep Kabbalistic concept and difficult to understand. But we must trust that there is something magical about these special Mitzvot.

The Ideal Jewish Wife

It was Eliezer’s task to find a suitable wife for Yitzchak. Avraham was not prepared to allow his son to marry a woman from Canaan, and Yitzchak was too holy to be allowed to leave Eretz Yisrael. The task was given to the faithful servant, Eliezer.

We learn from the story the special qualities that one should look for, in finding a wife. Eliezer realized that Chessed was the number one attribute that Yitzchak’s future wife needed to possess.

He immediately saw this extreme kindness in Rivka. Her enthusiasm in feeding the camels, was remarkable. It was not easy to draw so much water for these thirsty animals.

She also demonstrated Chessed when she invited Eliezer to lodge with her. Welcoming guests is a big act of kindness. She cared about the feelings of other.

In my classes over the years, I instructed my students to look for a spouse that showed a love for Torah study. A further priority was that self improvement was essential. We are here in this world to work on ourselves, and become better people. And I also pointed out that seeing jealousy in a person’s nature, would mean that they will never be happy. Jealousy is a warning not to pursue building a relationship with that person.

Eliezer’s search for a wife taught us that Chessed was the number one priority in searching for a wife. She must possess the same good heartedness as Rivka, in order to have the foundation necessary for a happy marriage.

Avraham’s Mourning For Sara

We learn a great deal from the Torah’s description of Abraham’s mourning over his beloved wife, Sara. Our Rabbis tell us that the death of one’s first wife is as traumatic as the destruction of the Beit Hamikdash.

The Alshich commented on the nature of Abraham’s eulogy for his wife. He expressed the sentiment of love and admiration that was felt by all who knew her. He spoke of how she influenced the world with her kindness and saintliness.

He found comfort with the knowledge that she completed her role in the world. She achieved all that she could and left the world satisfied.

Some commentators added that she felt content and ready to leave this world, when she learned of her thirty-seven year old son’s willingness to allow himself to be offered as a sacrifice.

Her work was done, and all that she hoped that her son would become, was truly realized. Avraham understood her sense of contentment, satisfaction, and peacefulness.

Like the devoted husband he was, he parted from his beloved wife with a dignified burial, and a eulogy that celebrated the greatness of a great woman, our Mother Sara.

Avraham and Sara Change the World

The Midrash Rabah makes comparisons between Adam and Eve, and Avraham and Sara. It sees Avraham and Sara as elevating the world, and trying to repair some of the damage done by Adam and Eve.

The sin of the Garden of Eden, pushed away the Divine Presence. It brought curses to the world. After they were banished from the Garden of Eden, they did not enjoy that same closeness to G-d that they had before.

The life’s work of Avraham and Sara brought back the Shechina to the world. They dedicated their lives towards teaching about monotheism. Their holy mission brought blessings to the world.

Eve was violated and contaminated by the evil serpent. Sara kept her virtues even after being kidnapped twice by Pharoah and Avimelech.

The sin of Adam and Eve brought death to the world. The original plan was for people to live forever in a perfect world. After the sin, through the instructions of Avraham and Sara, people learned that this perfect world awaited them, if they merited it. This would be the reward for living a life of following their example of doing acts of kindness, and serving Hashem with great diligence.

We do not view Adam and Eve as being evil, but their sin was great, and it needed to be rectified. The proof of this is that Avraham purchased the Cave of Machpeila, so that he and Sara would be buried together with Adam and Eve. The original name of that city was Kiryat Arba, because of the four couples buried there. Later it was called Chevron.

It was a great example set by Avraham and Sara. They saw the world as it was, and believed that they could fix some of that which was broken. They succeeded in leaving their mark on the world. Their efforts continue to inspire to this very day.

Special Prayer

The “Akeidat Yitzchak,” or the “Binding of Isaac,” is considered one of the greatest acts of faith in Jewish History. Avraham Avinu passed his greatest test by prepared to offer his beloved son on the altar.

This incident is considered so special that it is included in the introduction to our morning prayers, every day. The entire chapter is included, with a short request that we make following this.

We ask Hashem to: “Remember the covenant that he made with our forefathers. And just as Avraham Avinu overcame his feelings of mercy towards his special son, and was willing to slaughter him in order to fulfill Your will, so You shall overcome Your anger towards us, and Your mercy shall prevail. And you shall treat us beyond the letter of the law and act with your attribute of kindness and mercy. And You shall remember Your covenant with Yakov, Yitzchak, and Avraham.”

This short prayer is an indication of the merits that our Father Abraham acquired for his descendants by his willingness to fulfill G-d’s will, no matter how illogical or unfair that it seemed.

The manner in which he acted, contributed a great deal towards acquiring these merits. We are meant to be inspired each day to learn from Avraham and show unshakable faith in Hashem just as he did, as we are confronted with our own challenges and tests.

Bad Influence

After Sara and Avraham were finally blessed with a son, they tried to raise their precious son, in the best possible way.

Sara soon realized that Yitzchak’s older brother, Yishmael, was a very bad influence on him. There was a fourteen year gap between them, and the older brother was far from spiritual.

The Torah hints to this when it said that Sara observed the son of Hagar the Egyptian, playing. Rashi tells us that “playing,” or מצחק, meant that he was involved with idol worship. The same word, מצחק, was used when the Jewish people worshipped the Golden Calf.

The Midrash also tells us how Yishmael boasted regularly to his little brother, that he was superior to him. He went through circumcision at age thirteen, while Yitzchak was circumcised at eight days old.

Sara was much more aware of the potential damage to Yitzchak, by having Hagar’s son around. He was not happy when Sara demanded that Hagar and Yishmael be banished from their home. Hashem had to reassure Avraham that he should trust his wife’s intuition. Some said that her prophecy was even higher than her husband’s.

Raising children today is extremely challenging today. There are so many influences that can take them off the Derech. It is difficult to shelter them completely from the outside world. There are much greater challenges than having one half brother who was a bad influence. As parents, we must be diligent at making the choices easier for our children. It is a huge task, and we must constantly pray that they will make good friends, and make the proper choices.

We can learn a great deal from the story presented in the Torah about Yitzchak and Yishmael. We want our children growing up like Yitzchak, and definitely not like Yishmael.

Lot’s Daughters

After the destruction of Sodom and Amorah, we learn of the incident of Lot and his daughters. They believed that their father was the last man alive in the world.

The Alshich depicted the actions of Lot’s daughters as an altruistic act. They were repulsed by what they needed to do. Their intentions were pure. Lot’s were not as he allowed himself to get drunk after he knew what he had done with the first daughter.

The nations of Ammon and Moab descended from Lot’s daughters. Later it was determined that the male remembers of these nations, that even after conversion, were not allowed to marry regular Jewish women. They could not enter the “congregation of Hashem.”

This did not apply to the females. Ruth of Moab and Nama of Amon, were righteous converts. Shlomo Hamelech married Naama, and Ruth married Boaz. The Davidic dynasty came from these women. They demonstrated the sensitivity that they inherited from Lot’s daughters.

The explanation that the Mashiach will come from ancestors involved with incest, is puzzling. Some say it was in order to confuse Satan, who would not believe that anything sacred could come from something that began with incest.

Hashem clearly has a plan for the universe. Often things are not the way they look. We are able to find something very praiseworthy in acts that don’t necessarily seem that way. We must leave that up to Hashem to decide.

Good Verses Evil

Hashem felt the need to discuss with Avraham Avinu the need to destroy Sodom and Amorah. He knew that Avraham was going to teach his children the path of goodness and righteousness. He wanted him to understand that there were times when a strong hand was needed in order to eliminate evil.

This was very difficult for Avraham to comprehend. He epitomized everything that was sacred in the world. How could it be possible for people to sink to such a low level of sinfulness and decadence.

The Mussar books discuss how sad it is that human beings are capable of falling to a level, lower than that of animals. Even animals are given the instincts needed for self preservation. But man allows himself to self destruct to a point that it is difficult to ever recover.

Avraham was being taught a harsh reality that evil exists in the world. There are bad people that need a great deal of fixing. Sometimes they can be fixed, but other times, there is no choice but to distance ourselves from such people.

In the case of enemies of the Jewish people, our survival demands that these enemies be destroyed.

Hashem was teaching Avraham that the right thing to do was to continue teaching the ways of kindness and righteousness. The behavior of Sodom represented a harsh reality that people sometimes choose evil. The destiny of the Jewish people is to bring truth and goodness to the world, so that a situation like Sodom will never happen again.

Welcoming Guests

The Alshich gives pointers regarding the proper behavior if one is a guest in someone’s home. He must be considerate of his host.

Specifically, one should initially decline an invitation for four reasons. He must realize that he might be an imposition on his host. He should not want to trouble his host. He should not want to cause too great of an expense. And he should consider that his host may not have the time to give his guest so much attention.

This might also explain why הכנסת אורחים, welcoming guests, is such a big Mitzva. The host has to really extend himself. The Rabbis said that welcoming guests is greater than receiving the Divine Presence. Avraham Avinu excused himself from a conversation with G-d, in order to welcome guests.

I often felt that one gets a certain vibe upon entering another person’s home. You can feel the holiness of a home just by being there. Or, it is possible to feel that you are in an unhappy home filled with strife.

If one is really good at welcoming guests (because they never want to leave!) it is most likely going to be that kind of home with the warm feeling.

I often said that the sign that one has fulfilled the Mitzva of הכנסת אורחים to the fullest, is when the guest feels so comfortable in that home, that he can open the fridge and help himself to food. He knows that this is what his host would like him to do.

The Torah by way of its stories, teaches valuable lessons. Performing the Mitzva of הכנסת אורחים the proper way, is one of them.

Invigorated

The story of Avraham Avinu and the three angels that came to visit him, was meant to show the extent of his being a man of Chessed.

The Alshich makes an interesting observation about doing Mitzvot and other acts of kindness. One who does such good deeds, becomes invigorated by these altruistic acts.

Avraham was recovering from his own circumcision. It was the third day which is the most painful. And he was ninety-nine when he went through this procedure.

Nevertheless, the Torah describes this old man running to serve his guests. After circumcision, he was further invigorated by having a more direct communication with Hashem.

This word, “invigorated” is a great word describing how we all should feel when we go out of our way to try to help others.

I asked a young boy if he could think of any Mitzvot he had done. He remembered that he once helped an elderly lady cross the street. He told me that he felt really good afterwards. He knew that it was special to go out of his way for someone else, without expecting anything in return.

This is why it is written in Pirkei Avot, שכר מצוה, מצוה. The reward for the Mitzva, is the Mitzva itself.

There is one catch to be able to feel this sense of invigoration. These positive acts must be done with sincerity and enthusiasm. If we do things begrudgingly, we will not get this feeling of invigoration.

Perhaps Avraham’s enthusiasm is what allowed him to live until the age of 175. He did not age because he was constantly invigorated by his Chessed. This is a very important message to take very much to heart.

The Mitzva of Circumcision

The Mitzva of circumcision was given to Avraham Avinu. The word, “Brit,” means covenant. It is a physical sign on the body of every male Jew. The ערלה, or foreskin, is considered an impediment towards achieving spiritual holiness.

The commentators described Avraham’s own elevation after his circumcision. His communication with Hashem was on a much higher level, after his Brit.

It is interesting that when David learned of the taunting of Goliath against the Jewish people, he asked, “Who is this Pelishti, Arel, (uncircumcised) who threatens the army of Hashem?”

We see that the foreskin represents impurity in the body of a Jew. The Brit is the symbol that one has entered the covenant of Avraham Avinu. It purifies and elevates.

It is such an important Mitzva that it is performed on the eighth day, even when it falls on Shabbat, and involves some Shabbat desecration.

The offering of the Korban Pesach and the Mitzva of Brit Mila are the only two positive commandments in the Torah that carry a punishment for its non observance. The punishment is called, “Karet,” which means being cut off from the Jewish people.

The reason why a Brit is such a happy occasion, despite the discomfort to the baby, is that we are celebrating the fact that the Jewish people are continuing to be perpetuated, with another child entering the covenant of Avraham Avinu.

Turning Away From Religion

The Alshich discusses three primary reasons why people turn away from Hashem and religious observance.

The first reason is that people rely too much on the superiority of their own intellect. They believe that they have the capacity to make their own decisions, and they do not need the help of religion.

A second reason is giving in to one’s urges and lust. Because they are so strong, they are incapable of submitting to the discipline demanded by religion.

The third reason of the Alshich comes from pride and ego. Their arrogance does not allow them to submit to a higher being.

In essence, Hashem was hinting this idea when He told Avraham, “Walk before Me and act innocently.” He was referring to these weaknesses in man.

The remedy that is suggested comes from Pirkei Avot. It is often recited at a funeral while escorting the deceased for burial.

“Remember three things and you will not be led to sin. Know from where you came, and where you are going, and before Whom you must give an accounting for all of your actions.”

Life moves very quickly and we often do not have the time to pause and reflect. Taking out the time to recite this brief Mishna from Pirkei Avot, can help us stay on track, and not be drawn away from our commitment to Hashem and our religion.

Abraham’s Covenant

The Torah describes a conversation between Avraham Avinu and Hashem. He asked, במה אדע כי אירשנה, “ What proof can I have, that I will know that I will inherit this Jewish destiny?”

He was concerned that because he was aging and still did not have a son with Sara, that there would be no real heir.

This led to the ברית בין הבתרים, where he was put into deep sleep and was told about the future. A covenant was made where certain sacrifices were cut, as a symbol of this covenant.

This is where Avraham was told that his children would be strangers in a strange land. They would be slaves and would suffer afflictions, but they would multiply, and leave with great wealth.

Hashem hinted that the curse of Adam and Eve would be rectified after twenty-eight generations. He was referring to the Revelation at Mount Sinai.

This incident is very significant in Jewish history. Not only does it speak of the special bond between Hashem and the Jewish people, but it is also a promise that Am Yisrael can never be destroyed.

Many do not realize the extent of the threats to our people during the past two years. Our miraculous victory over seven nations, is very much connected with this covenant between Hashem and Avraham Avinu. This was the beginning of our special status as “the chosen people.”

Honesty At All Costs

The Rambam explain various incidents in Masechet Bava Metzia, that describe certain business transactions.

Specifically, these are cases involving a buyer and seller where it is clear that there is intent by both parties to complete the sale of the object.

The problem comes in when the buyer or seller cancels the deal, after the transaction has begun. There might be one final act of acquisition that is missing in order to finalize the deal. Therefore, even though technically, either side can back out, and there are no legal grounds to enforce the deal, the Rabbis enacted a remedy called, מי שפרע, literally, “the one who paid.”

The Rabbis wanted it to be clear to all, that it is a terrible thing for a person not to keep his word. If this happens, the guilty party is invited to court and is given what amounts to the curse of מי שפרע, “Mi Sheparah.”

He stands before the judges and they say to him, “The One who punished the generation of the flood, and the generation of the Towet of Bavel, and the Egyptians that enslaved our people, should punish you for not keeping your word.”

Apparently, the threat of having to go through this ordeal, would encourage people to think twice before acting in a dishonest or deceitful manner.

We must return to those days when honesty and integrity was important. People needed to know that their word was their word.

I was once told by a certain businessman, “Contracts are for honest people.” Sadly, there is so much truth to this statement. We must act like King Solomon who said that he would sacrifice all of the riches of the world, rather than speak any falsehood. Honesty is the best policy.

Abraham’s Sister Sara

The incident in the Torah where Avraham asks Sara to say that she was his sister, is very puzzling. It looks like he is asking her to tell an outright lie.

Rashi justifies Avraham’s behavior by describing the lowly people of Egypt, and how they never saw such a beautiful white woman. It was a kind of Pikuach Nefesh that necessitated this subterfuge. Had he not done this, he would have been certainly killed.

The Ramban takes a different approach completely. He wrote that Avraham Avinu demonstrated a serious lack of faith. He should never have left Israel in the first place!

The Ramban felt that this act was so grievous, that it was the primary reason why his descendants had to go into exile.

The famine was one of tests placed before Avraham. He should not have placed his wife in a situation where one of the three cardinal sins would be violated.

The Alshich pointed out that there was great reward for the Jewish people in the merit of Sara’s virtue and Yosef’s virtue upon being faced with temptation in Egypt.

Pharoah himself rewarded Sara by giving her the land of Goshen, where the Jewish people later settled when they went down to Egypt.

The concept of מעשה אבות סימן לבנים, the incidents of the patriarchs, are a sign for their children, is also brought by the Ramban. We are to study and analyze what are our ancestors dealt with, and how they overcame obstacles, so that it helps us make the right decisions. And there are times when the decisions we make, come with scrutiny and doubt. With Hashem’s help, we should always do the right thing, and not be placed in such difficult situations.

Abraham’s Blessings

The Alshich describes in greater detail the nature of the material blessings that Avraham Avinu received from Hashem. These are the ultimate blessings one can achieve in this world.

When Avraham is told, “I will make you into a great nation,” this refers to the blessing of offspring. He is told that he will have children who will carry on his beliefs and his legacy.

When it simply said, ואברכך, “And I will bless you,” this refers to the blessing of good health. Avraham lived a long and healthy life.

“And I will make your name great,” refers to economic well being. The Torah tells us that Avraham achieved great wealth because of Sara’s righteousness, and her having been respected by her husband.

We see that on a physical level, Avraham was granted good children, good health, and economic prosperity. These are the three things we all pray for, and we must be grateful for all that we have. Avraham realized that having these physical comforts were only given to him so that he would be able to fulfill his lofty mission in the world. Being free of material worries, allowed him to teach the world about monotheism, and the need to follow in Hashem’s ways. Material comforts in themselves, do not bring a person joy. It is the closeness to Hashem and the peace of mind that comes with observing the Torah and doing acts of kindness.

Seven Noachide Laws

The Seven Noachide Laws were given to all of humanity, right after the flood. When the Jewish people received the Torah on Mount Sinai, they were given 613 commandments.

The Noachide Laws were meant to be the basic framework necessary for a society to survive and thrive. These laws became necessary when Hashem was convinced that without these basic laws, man would self destruct.

The seven laws are fairly obvious to anyone with an understanding of right and wrong. Murder, idol worship, and sexual immorality, could not be tolerated. The sanctity of marriage, needed to be upheld.

Respect for other people’s property was a necessity. Therefore, stealing could not be tolerated.

There needed to be a basic respect for animals, and people could not act in a barbaric manner. The tearing of the limb from a live animal, was the fifth of the Noachide Laws.

It also became necessary to insist that proper respect was given to G-d. The sixth Noachide Law forbade blasphemy, or cursing Hashem. It needed to be clear who rules the world.

The final law was the implementation of a court system that would enforce the other six laws. If there weren’t serious consequences for violating these laws, they would not be taken seriously.

Hopefully, this brief description of the Seven Noachide Laws, will give a better understanding of the basic needs of any society.