Sara’s Death

Parshat חיי שרה has matters of death and burial as one of its central themes. I heard a story that took place in Chicago more than sixty years ago. A class of fourth graders were learning about how שרה אמנו died when she heard about עקידת יצחק. One little boy began weeping profusely. The teacher had trouble calming him down. But the boy cried as he felt it was “his” Mother, Sara. (The boy grew up to be a much loved rebbe, who died tragically at a relatively young age.) The קול התורה of Rabbi Munk, wrote that Satan had a role in this tragedy. First he posed as an unfed beggar at the great party of the weaning of Yitzchak. He was neglected which caused the עקידה. And later, it was Satan who challenged Hashem to test Avraham’s faith. There is great debate among the rabbis regarding the eulogy of the deceased. Some say that they are for the benefit of the deceased, while others felt that eulogies gave comfort to the mourners. In any case, we see how difficult it is to depart from a loved one. This was felt very strongly this week, as it is truly remarkable how Rabbi Jonathan Sacks, זצ״ל, had such a strong impact on so many people. May all of the mourners be comforted, and may we be victorious over the evil designs of the Satan that we are continuously fighting, to this day.

Manna, Clouds, Well

It is always interesting how the Midrash comes up with the symbolism that is learned from biblical stories. This is particularly true regarding the patriarchs and matriarchs. One such example comes from what was learned in the manner in which Avraham served the three angels. The information comes from תנא דבי רבי ישמעאל, the Beit Midrash of Rabbi Yishmael. When Avraham fed the angels חמאה וחלב, milk and butter, his children merited being fed the מן in the desert. When the Torah says, והוא עומד עליהם, that he stood over them, his children merited the עמוד ענן, the pillar of cloud. And when he said, יקח נא מעט מים, that they should take a little water, his children merited the well that traveled with them in the desert. Later, we credited the מן to Moshe, the Clouds of Glory, to Aharon, and the באר to Miriam. But the original זכות, began with Avraham.

Lot’s Daughter

The incident with Lot and his daughters is very perplexing. It is strange that a case of incest is spoken about so openly in the Torah. The Gemara in Nazir actually praises the older daughter for initiating the possibility of continuing the human race. The Gemara says that one should always be quick to do a Mitzva. This is learned from the older daughter of Lot, that because she preempted her younger sister, she was rewarded with four generations to the kingdom. Oved, Yishai, David, and Shlomo, all descended from her, and ultimately, the Mashiach will come from her as well. The origins of the Redemption and Messianic times are equally perplexing. The times we are living in, are much greater than we can comprehend. It appears that שקר and Godlessness are strong. We must remember that Hashem has a plan. Things aren’t always the way they seem to be. Lot’s daughters are a perfect proof of this.

ביישנים רחמנים גומלי חסדים

Rav Shmuel Eliyahu, the Chief Rabbi of Tzefat, commented on Hashem’s need to tell Avraham of His intention to destroy Sodom and Amorra. Hashem says to Himself that He knows how Avraham is going to teach his children to act in an upright and honest fashion. This is the source for a Jew being recognized by three character traits: ביישנים, רחמנים, גומלי חסדים, their shyness, their mercifulness, and their acts of kindness. Rav Eliyahu asked in connection with the terrorist attack in Austria. When the world first heard of the attack, was there anyone who would have reacted with, “A Jew probably killed innocent people.” There would be no such response, because that is not how Avraham taught his children how to act. We remain Avraham’s children, and we are a moral and just people.

Sodom and Givah

There is a comparison made between the evil people of Sodom and the incident of פילגש בגבעה. In the latter case a group of evil people from the Tribe of Benjamin gang raped a concubine in Givah, and ultimately murdered her. As heinous the crime of the Binyaminites was, Sodom was much worse. With Lot, ALL of the residents of Sodom tried to attack his guests. In the Givah case, it was only a small band of criminals. In Sodom, there was a concerted effort to frighten foreigners who entered their city. This was not true in Givah. The people of Sodom came with the intent to commit murder. In the Givah case, they did not intend to kill the concubine. They did not realize how mortally they hurt her. And finally, the Givah case led to a national outcry and protest for this unspeakable crime. There was no such protest in Sodom. This is why Sodom needed to be destroyed, while the people of Binyamin ultimately did Teshuva and were reinstated as part of עם ישראל.

Micha’s Idol and Hachnassat Orchim

Shavua Tov. The importance of הכנסת אורחים, welcoming guests, is clearly a theme of פרשת וירא. We see the example set by Avraham Avinu, and how his nephew Lot, tried to follow his example. There is an interesting parallel brought in the Book of Judges, and the story of פסל מיכה. Micha had built an idol and Ephod that was able to tell the future. He created kind of an idolatrous cult, by welcoming guests and feeding them. The Midrash says that the angels demanded of Hashem that Micha be punished in the harshest manner. Hashem explained that despite this horrible sin of idol worship, Micha did attain many merits because of his fulfillment of הכנסת אורחים. This is another angle to explaining why welcoming guests is such an important Mitzva.

Was It a Dream

Parshat וירא begins with the story of the angels dressed up as men. It is a fascinating story with many lessons. We learn of Avraham Avinu’s great desire to spread the knowledge of Hashem to all who passed by. We also learn the importance of the Mitzva of הכנסת אורחים, welcoming guests. Avraham was just recovering from his ברית מילה but was still saddened that the intense heat caused people to stay home, preventing him from welcoming guests. When the three angels dressed as men, finally did come, Avraham went all out to prepare a feast for total strangers. He had been speaking with Hashem, but interrupted his conversation to perform הכנסת אורחים. The Rabbis therefore say, that הכנסת אורחים is even greater than receiving the שכינה, Divine Presence. This wonderful story is debated by the Rambam and Ramban. The Rambam in מורה נבוכים wrote that all of this was Avraham’s dream but it never really happened. The Ramban disagreed and said that it really did take place. Whichever opinion you agree with, is not so significant. The lessons from the story are most significant.

Asking for Din

The Gemara in בבא קמא says that when one is מוסר דין על חבירו, he asks for judgement against his friend, he is punished first. The Gemara goes on to say that this was learned from שרה אמנו. She was upset with Avraham that he elevated Hagar from maidservant to wife. She asked Avraham to have Hashem judge between Hagar and herself. The proof of the severity of asking for דין, judgement, is that there is a direct connection between this incident and Sara’s ultimate death. One must learn from this not to be judgmental of other people and to learn to give the benefit of the doubt. It is more than just a recommendation. Violating this could have very dire results.

Respect Your Wife

After the incident with Avraham, Sara, and Pharoah, the Torah tells us, ולאברהם היטיב בעבורה, that Avraham benefited because of her. The Gemara in בבא מציעא tells us that we learn from here that if one gives honor to his wife as Avraham gave Sara, he will be rewarded with financial success. Pharoah gave Avraham great wealth when he realized Avraham’s greatness. Avraham accepted this gift but did not accept the gift of the kings, because Pharoah gave his gift quietly without boasting. It is clear that every husband must take great care in showing his wife respect in any case. The Torah adds that if we do this, we will get an added bonus of financial reward.

Spoils and Tzedaka

The אור החיים הקדוש asks an interesting question. On the one hand, he is diligent in giving מעשר, his tithe, to the Kohein, who was actually שם בן נח. However, when he was offered spoils of war after saving Lot, he refused taking a thread ( a hint to ציצית), or a shoe lace ( a hint to the תפילין straps). It seems strange that he won’t take spoils, but he continued to give the Kohein, who was also one of the kings (מלכי צדק). The אורח חיים explains that the מעשר was Avraham’s obligation. That is a constant that does not change. But when it comes to his taking money from them, he refuses. He felt there were strings attached, and he didn’t want them boasting that they made Avraham rich. Therefore, it is not a contradiction.

Avraham and Eretz Yisrael

Parshat לך לך very strongly emphasizes our connection with Eretz Yisrael. Several times Avraham Avinu is promised that this land is meant exclusively for the Jewish people. Avraham sensed that there was special קדושה that existed only in Israel. He knew the Yeshiva of Shem and Eiver was there as well as many sacrifices being offered there. The important lesson that Avraham understood was that without the Land of Israel, the Jewish people could not achieve its national unity or realize its Messianic calling without Israel. Judaism consists of three major components: Torat Yisrael, Am Yisrael, and Eretz Yisrael. The Torah, the people of Israel, and the Land, are inseparable. It is unnatural for the Jewish people to be outside their land. Avraham understood this and it was his hope that his descendants would understand this for all time.

Those Who Bless You Will Be Blessed

Shavua Tov. There are always connections between the Parsha and the current situation. Avraham Avinu is blessed with the words, ואברכה מברכיך ומקללך אאר, “Those who bless you will be blessed and those who curse you, will be cursed.” This is repeated in פרשת תולדות and again in פרשת בלק. There is a story in the Yerushalmi about a certain Gentile who brought warm greetings to רבי ישמעאל, who told him that there was no need to respond to the greeting. For that greeting itself will bring him great blessings. There is an ongoing question as to whether we are allowed to receive gifts from non-Jews if there are ulterior motives with such gifts. This is especially true in connection with missionaries. Nevertheless, there have been instances of acceptance of such gifts when the donor is believed when he says that the gift is in order to receive Divine blessings. Today we made a מי שברך at the Kotel for Donald Trump that he win the coming election. One of his advisors, Paul Packard, was at the Minyan. In the merit of Trump’s constant loyalty to the Jewish people, he should be blessed and continue to protect עם ישראל.

Avraham and Democracy

This week we read פרשת לך לך. Avraham Avinu needed to leave his homeland in חרן in order to grow spiritually. He was not able to fully connect with Hashem. Outside of Israel, he heard Hashem, but in Eretz Yisrael, Hashem appeared before him. Avraham Avinu taught that to grow as a Jew, one must sometimes isolate himself from family and negative influences. Rabbi Munk in his קול התורה wrote that majority rule, i.e. democracy, is generally a good thing. But majority rule is bad when it does not meet the criterion of Divine truth. One must separate from such a majority. This idea is so relevant today. Western governments emulate the ideals of democracy, but fail to acknowledge its shortfalls. There is very little to prevent these democracies from making immoral laws. The Torah provides checks and balances to see that democracies stick to ethics and morality. It is kind of ironic that Avraham Avinu already knew what so called sophisticated nations today, do not know.

Sin of Cham and Canaan

The incident with נח getting drunk is very puzzling. It is not clear exactly what the sin of Cham was, but it was much worse than merely seeing his father’s nakedness. When the Torah describes this story, it tells us that חם הוא אבי כנען, that חם was the father of כנען. Rashi tells us that his כנען was the troublemaker in this whole tragic affair. He was the one who let חם know that נח was drunk. Perhaps had this information not been let out, חם would not have sinned with his father. It was no surprise that the Land of כנען was an extremely decadent place. Cham represented one who gives in to his physical drives, and he paid a heavy price. The other brothers, Yefet, who appreciated beauty (Greek), and Shem, who appreciated spirituality, were blessed in trying to restore their father’s dignity. The descendants of Cham, were cursed with slavery as a punishment for Cham’s sin.

Monkeys in Bavel

The Gemara in סנהדרין has a unique take on the incident of the Tower of Bavel. The קול התורה of Rabbi Munk claims that this took place ten years before the death of Noach, when Avraham Avinu was forty eight years old. The Gemara says that there were three groups that took part in the building of the tower. One group wished to dwell with G-d in שמים. The second group wanted to make a war with Hashem. And the third group intended to worship עבודה זרה in Heaven. The first group הפיצם ה׳, Hashem scattered around the world. The second group that looked for war, were turned into monkeys! And the idol worshipping group had their languages confused. This is another case of where learning the Gemara helps give a different outlook to a well known biblical story.

Abortion

It is always important to quote a source for a specific Mitzva, especially one that is controversial. There is a great deal of discussion connected with abortion in the United States, as they are about to approve an anti-abortion Supreme Court judge. In Parshat נח, the Seven Noachide Laws were given. One of those laws was the prohibition of murder. The Talmud in מסכת סנהדרין on 57a says the following: “It is learned in the study hall of Rabbi Yishmael, ‘A Noachide is obligated, i.e. given the death penalty, for killing a fetus (עובר). The Pasuk says, שופך דם האדם באדם דמו ישפך, if one spills the blood of a human inside another human, his blood shall be spilled. This refers to an עובר במעי אמו, a fetus in the inside of its mother.” We see clearly from the Gemara that abortion is forbidden for all humanity, Jews and non-Jews alike.

Shiva and the Flood

We are told that the flood began on the seventeenth of Cheshvan, after a seven day waiting period. Rashi tells us that these seven days represent a mourning period for מתושלח, who was considered a righteous man. This is also seen as אסמכתא, a rabbinic law learned from the narrative of the text of the Torah. This is our first introduction to the concept of sitting Shiva. The קול התורה of Rabbi Munk, expands on this idea. He writes that Shiva is not only a time of mourning, but it is also a time for reflection and introspection. It is an opportunity for us to ponder what life is all about, as we grieve for a loved one. This was meant to shake up the generation of the flood, as a last ditch effort to get them to save themselves and mend their ways.

Partial Praise

Shavua Tov. The very first Pasuk of Parshat Noach teaches an important lesson. The Torah describes Noach as איש צדיק תמים, a completely righteous man. Yet, when Hashem speaks directly to נח, He tells him, כי אותך ראיתי צדיק, that I see you as righteous. He only tells him part of his praise and not his complete praise (צדיק תמים). We are taught from here that מקצת שבחו של אדם לפניו וכולו שלא בפניו, that we are only to give partial praise to a person in front of him, but all of his praise, not before him. This idea is to teach us to emphasize humility and to stay away from flattery. Seeking honor and flattery diminishes an individual’s closeness to G-d. This is the subtle lesson taught from the first Pasuk of the Parsha.

Noach and Yosef

Parshat נח reflects a new chapter in the history of mankind. We are interested to learn about the one man of his generation who dared to live differently than the rest of the world. Surprisingly, Rabbi Munk makes a comparison between נח and יוסף. The similarity between the two is that they both lived in a depraved society. Egypt was lacking any sense of morality, where the Rambam says that they were so decadent that men married men, and women married women. Noach lived among those who lived wildly without any regard for their fellow human being. Theft was the sin that Hashem could not tolerate, but they were also engaged in idol worship and immorality. It was remarkable that Yosef and Noach dared to be different than the rest. This takes incredible will power and discipline not to be like everyone else. The Rabbis strongly emphasize the importance of living in a place where people are good, kind, and G-d fearing. Virtually everyone is affected by their surroundings. Yosef and Noach were the exception to the rule.

Man’s Arrogance

The end of Parshat בראשית has a strange Pasuk. The Torah tells us about what Hashem was thinking. It says, ויתעצב אל ליבו, that He was said in His heart. The קול התורה of Rabbi Munk, explains that Hashem was disappointed with man’s behavior. He was given free will and Hashem assumed that man would use that free will to make the correct moral and ethical choices. Hashem now realizes that He needs to amend His approach to make it abundantly clear that man was incapable of making the right choices, unless the consequences of these bad choices was made clear. Every human being needed to be given at least a minimal set of laws to live by for his own benefit, and for the benefit of society. These laws had to be given by Hashem, Himself. If they were made up by man, they were likely to get side tracked and justify oppressive, discriminatory, or immoral laws. If such power were given to man, he might forget to place G-d as the focal point of such laws. This is what we are dealing with today. Man has become so arrogant to believe that he is capable of being more moral than G-d. The Torah foresaw all of this, and this is why, ויתעצב אל לבו, that Hashem was disappointed.