Close To Torah

Imagine if one morning you asked a family member to pass you the Cheerios box and from now on your nickname became ‘Cheerios’. The verse (Bereishis 25:30) seems to say that this is precisely what happened to Eisav. He told Yaakov, “give me some of that red stuff (lentil soup) and thus his name became “Edom, red.” Why?!

The commentators explain that in this case, Eisav was expressing his mistaken world-view and not simply asking for the dish. Rashi explains that Avraham had passed away on that very day and Yaakov was preparing the traditional meal of round objects for the mourners. Deep and meaningful messages are expressed in the round lentils. Eisav was well aware of their significance and yet, in disdain, he mocked the entire theme and called the dish, “that red stuff.” This showed Eisav’s external focus.

Eisav sold his first born rite to Yaakov because Yaakov desired its holiness; he wanted to serve Hashem in the temple. Eisav only saw the external aspect of the service: “I don’t want something that can cause me to die.” Yitzchok so eloquently expressed the difference between his two sons. “The voice belongs to Yaakov and the hands are Eisav’s (Bereishis 27:22).” Yaakov is internal just as the voice (Torah and prayer as well); Eisav is external, just as the aggressive arms. This was the difference between spiritually and physicality.

I heard from Rabbi Noach Orlowek that he once posed the question, what is the difference between ‘fun’ and ‘happiness?’ A student answered him: “Fun is on the outside; happiness is on the inside.” Riding a roller-coaster is fun! Attending a wedding ceremony of a relative or friend or a meaningful event is happiness. The focus is on the spiritual meaning and quality of the experience.

Indeed, Eisav’s mistaken focus was what separated him from Yaakov and made him fail. Through Yaakov’s internal focus, he was able to achieve a feeling of “I have everything (Bereishis 33:11)! Eisav was never satisfied and could only describe his amassments as, “I have a lot (Bereishis 33:9),” but never enough. Yaakov teaches us how to approach this world and how to imbue our lives with value and meaning.

In Perek 24: 22-23 the pesukim discuss something very interesting. Eliezer was sent to find a wife for Yitzchok. After Rivkah performed kindness with him, he placed jewelry upon her, and afterward he asked her who her father was, in order to insure that she was from the family of Avraham. That does seem a bit out of order doesn’t it? He should have first asked her who she was. What if after giving her the jewelry it became known that this isn’t the girl he is looking for? Why did he choose to go about it in this way?

Rashi explains that he was sure that in the merit of his master Avraham, his mission would be successful. That is an interesting assumption. Why would Hashem make his mission successful? It was because he was going to do the right thing with the correct intentions. At first when Avraham asked him to find a wife for his son he wanted his own daughter to marry Yitzchok. Amidst strong feeling, he surrendered his own will to the wishes of his master. He was working for the fathers of Klal Yisroel, and Chazal stress the importance of listening to a talmid chacham. He was putting into practice what he had been taught, following the teachings of the Torah without putting his own personal thoughts and feelings into the equation.

There are many times in our lives that it is necessary to take certain actions, even though we may not want to do so. There is a higher power above us that directs the world, and has specified how he wants us to utilize our time here. A person might ask: Why should I go and listen to him when I am doing just fine with my own approach?

There was once a person that bought a sports car. After a few hundred miles of travel, the check oil engine light went on. He pulled into the nearest gas station to check out what the problem was. The attendant informed him that he needs to add more oil. The car owner, who knew nothing about cars and oil, asked the attendant which oil he needed, as there were many to choose from. He replied “Usually sports cars take synthetic oil”. Another customer overheard the conversation and asked the sports car owner “Why don’t you just check the manual in your glove compartment?” He thought to himself, “great idea!” As he went over and opened up to the section about oil, he noticed big bold letters stating:”Do not use synthetic oil, it will destroy the car”! The sports car owner said to himself, “they are probably trying to trick me, in order to ruin my car, I won’t listen to them, I’ll use synthetic because that’s the best! (Heard from R Z.Wallerstein)

What would you say about such a person? He sounds a bit illogical, and in a short period of time, his engine will burn out, and his fancy car will become food for the junkyard. The manual is there for a reason; to guide the owner on how to use the product, if the instructions are not followed then the car will be ruined.

The same goes for our use in this world. Hashem gave instructions on how to use it. The instructions are the Torah. If we follow the instructions we only stand to gain. It will give us clarity in our lives; it will help us on the path of life. Whenever we go through a struggle, we will never be alone, because someone that follows the Torah is in the hands of Hashem, and is considered one of his loved ones. When a person chooses the right way, he has a special help from heaven, and all his missions will be met with success. Eliezer was doing the right thing. That is why he was able to give Rivkah the jewelry and then ask who she was afterward. He had the merit of Avraham and that of his own humbleness. If we too act in this mindset, we will also have the same success, and we will have happiness and serenity in our lives, because we will know that we have chosen the right path.

Eliezer And His 20/20 Vision

• by Rabbi Shmuel Brazil

Eliezer the servant of Avraham Avinu and the messenger to acquire the shidduch for Yitzchak relates his miraculous journey in how he came to Besual and Lavan. “I came today to the well” [24,42]. Rashi quotes the Chazal today I left and today I arrived. From here we learned that the earth jumped for him shortening his travel distance. What is the significance of this “fast lane” travel especially as it relates to the shidduch that he was seeking?

 Our Chazal tells us that Eliezer was tremendously tested on this mission. He had what he considered a very suitable daughter for the shidduch of the next Gadol Hador. After all he was known as Damesek Eliezer which signified that he was the exclusive interpreter and amplifier of his Rebbi’s Torahs. He was an incredibly trusted servant to his master for Avraham signed over to him all his wealth to be the guardian for Yitzchak. His merits were bountiful for it was him alone that Avraham took along to battle the four mighty kings. So what could be wrong for Yitzchak to marry his daughter and have him as an illustrious shver? This underlying self interest could have easily misguided his mission to unconsciously manipulate it to doom and failure. However, Eliezer nevertheless overcame his personal ego and desires and made every possible super human effort to ensure his mission would be successful as his master requested. What could have easily become for Eliezer an almost insurmountable challenge of clouded and blurred vision of purpose, was diverted to evolve into a clear and unobstructed vision without any compromise or opaqueness.

 To this personal victory over his inclination, Eliezer proudly proclaims I came today to the well. Ayin also means an eye. Eliezer was stating that by removing all self prejudice and personal motives from his mission he arrived at “the eye” the clarity of vision, the truth the whole truth and nothing but the truth. He further adds on by saying I went out today and I came in today. In the deeper meaning, with this statement Eliezer reveals how he was able to subdue his natural self interests and place his master’s over his own personal agenda. Our Chazal say in Avos three things take a person out of this world jealousy, lust, and honor. Eliezer made a profound introspection on himself that perhaps these three fundamental shortcomings are distorting his clear vision of his mission. For all three have to do with the eye. Lust is brought about through the eye as Chazal state on the passuk lo sasuru acharei levavchem veacharei eineichem that the eyes see and the heart desires. Jealousy also is aroused by seeing someone else’s benefits whether it be physical material or even spiritual. The Maharal writes that the malaise of a tzar ayin, the individual who possesses a “narrow eye”, is that he is very stingy with granting kovod to others. For the source of desiring to receive and to give kovid is all in the eye, how he wants others to perceive him and also how he looks at others if they are deserving of his kovid to them.

 All of these three are effected by the eye which is the spy for the ever hungry “I”. If they not corrected and set straight they can take a person out of this world. In a simplistic understanding this means that all three stem from gaavah haughtiness the feeling that one “deserves” better than his present situation and that what he desires is “coming to him”. Concerning gaavah our Chazal give us the insight that Hashem declares Me and the baal gaavah cannot dwell in the same world. Therefore, one who has anyone of these middos that follows the distortion of the eye and whose origin is in gaavah is considered as if he went out of the world – meaning the world in which Hashem dwells in. His I has removed him from Hashem’s presence.

 Eliezer in his righteousness treated himself after a deep self analysis, as if he was truly affected with all three maladies of these middos to the point where they took him out of this world. He therefore immediately did teshuva and perfected all of them by nullifying his I and ego and brought himself back into this world with a corrected eye. This is alluded to in his statement I came to “the eye” by my self introspection of the three middos that take one out and in of this world. This is what he meant today I went out and today I came in. I have rid myself of any self interest. “Eved Avraham anochi” my entire anochi – I, is of the essence of eved Avraham and void of any interest of my own.

 Twenty twenty vision is the perfect vision. The lashon hakodash of twenty is esrim which is gematria karais – the punishment of being cut off from Hashem. Karais commences only from twenty years old gematria esrim. But esrim also spells keser which means crown. Perfect vision means that one sees that Hashem is the king of kings 20/20, it is His world He sustains it at every millisecond and our I has to be nullified to fulfill His will alone. 20/20 vision means that one recognizes that the blueprint of the world was the Torah which is all contained in the fundamental Ten Commandments which contains keser [620] amount of words. The perfect vision is the Torah vision and that nature must fit into the Torah and not vice versa.

 Testimony to his success of his personal victory over his middos was demonstrated by the “fast lane” of his journey. The mefarshim explain the passuk Hashamayim shamayim lahashem vehaaretz naasan livnai adam as follows: Hashem made the heavens heaven [spiritual], and the earth He gave to man to make into shamayim [spiritual]. The mission of man is to transform this earth into shamayim. The Medrash explains that the shamayim symbolizes the head and intellect of man while the aretz symbolizes the heart the middos and emotions. The purpose of man is to negate his heart to his head, subjugate his emotions and middos to his intellect. Eliezer was called an “eved maskil” one who successfully accomplished this feat as evidenced by ensuring a successful mission for the shidduch of Yitzchak. When one elevates earth to heaven then his earth that he walks on takes on a spiritual quality. The earth earned its name eretz from the word ratz which means to hurry and run, for it ran to fulfill the wish of its creator. When man negates his earth to his heaven, it then brings out the spiritual quality of the earth which is to hurry and to quicken hence to shorten the distance of normal travel. Eliezer’s introspection of “today I left the world and today I came back” into the world merited him the shortening of his journey.

 If we closely at the words of the Baal Shem Tov we can see a hinting to our interpretation. He explained that the holy “name” that causes the earth to jump is found in the acronym of the first passuk of the Torah in the words es hashamayim vees haaretz the letters of אהוה These letters are the identical acronym of the words ואבוא היום אל העין I came today to the well. The difference between the two is that in Eliezer’s statement the acronym is almost completely backwards. In the light of what we explained the words of the Baal Shem Tov illuminates how Eliezer merited for the miraculous shortening of his trip? The answer is that this secret lies in one’s negating his aretz to shamayim by taking his aretz -  middos, his I and eye, and transforming them into shamayim, subjugating them to his intellect to his neshama.

Now we see how the passuk and the derashos of Chazal brought in Rashi all support this one concept of Eliezer’s personal achievements during this mission. By doing a chesbon hanefesh to ensure the success of his mission so not to allow the interference of personal gains, he went out and in this world by fixing what he considered a shortcoming in his three middos of kinah, taavah, and kovod. By doing so, he was able to arrive at “the ayin” a true unadulterated clarity of vision. His tremendous self effacement and self scrutiny for absolute truth was made evident by the miracle of his supernatural shortened travel time and distance. He was one of those who successfully brought his aretz to shamayim

 Chazal say that Eliezer is the guard standing in front of the Meoras Hamachpeila not to allow anyone to enter. This befittingly is his resting place amongst the avos hakedoshim. For Chevron is the city as it name suggests that connects the heavens and the earth. Machpaila means double for it possesses a double quality of both earth and heaven together. All the neshamos on their way to Gan Eden pass through this cave on their journey to bask in the light of the Shechinah. Eliezer with this mission earned this prestigious status during his lifetime that he merited that even after death his body could be both on earth and shamayim. 20/20 VISION!

 Gut Shabbos

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Copied with permission from http://www.zeevhatorah.org.

Rabbi Shmuel Brazil,  the Rosh HaYeshiva of Yeshivas Zeev HaTorah in Yerushalayim, and composer of “Regesh”, has been a Rebbi in Yeshiva Shor Yoshuv for over three decades, during which he has taught and shaped the lives of hundreds of talmidim. His new sefer Bishvili Nivra Haolam is now available in sefarim stores. It has over 400 pages with detailed indexes on the parshiyos, topics, and Yomim Tovim.  It’s is, as the title suggests, a handbook of incredible chizuk interwoven with derush, remez, sod and stories to guide and help each person in realizing his unique individuality and thereby complete his mission on this earth. Don’t shortchange yourself going through life without bringing out that extraordinary potential and talents that you alone possess, and that can deliver to you that special deep gratifying feeling of accomplishment in avodas Hashem and personal growth. This sefer will greatly empower you and change the way you look at yourself, the immediate people in your surroundings and the world at large. It has haskamos from Rav Jaeger, Rav Moshe Wolfson, Rav Gamliel Rabinowitz, Rav Chaim Kohen of Toldos Aron and Rav Shimon Susholtz ‘shlitas”.

He can be contacted through the Yeshiva’s website: http://www.zeevhatorah.org.

The Vilna Goan (1720- 1797) was asked where Succos is hinted to in this week’s Parsha. He replied by quoting the verse, “וה’ ברך את אברהם בכל, Hashem blessed Avraham with everything.” The three letters ofבכל  hint to the first letters of three descriptions given in the Torah to Succos (ב’סוכות תשבו שבעת ימים, כ’ל האזרח בישראל ישבו בסוכות, ל’מען ידעו דורותיכם.)  This is a famous “vort,” but what does it mean and why does it connect to Avraham?

The greatness of Succos is expressed in the Gemara Succah (21b) itself! “Even the trivial chat of Torah scholars deserves great study.” What is this all about? The Torah is filled with all of the knowledge of the entire universe. There is nothing that is not hinted to in the Torah. The Rabbis who have dedicated their lives to Torah study are heavily saturated with its wisdom and beauty. Hence, it permeates their being. People said about Rabbi Chatzkal Levenstein zt”l that if one were to look into his veins, one would see the flow of Emunah, this was his essence and life. The light comments and chatter of Torah scholars are based on their great wealth of Torah knowledge.

Torah is not meant to simply be studied, it was given to us to be carried out and applied to life. Thus, when a Torah scholar spoke, his words were seen as a reflection of his great Torah background and were deserving of fine attention.

The theme of Succos is to keep one’s inspiration alive. After going through the awe-inspiring days of Elul, Rosh Hashanah and Yom Kippur, Hashem wanted us to have a Yom Tov that would bring everything together. Succos takes our everyday eating and sleeping and shows how we can sanctify them! Succos brings meaning and application to our Torah knowledge. Just as a Succah protects from the elements, so too, it is intended to protect our spirituality from being lost. We apply the lesson of taking actions to ensure our continued inspiration at all times during life.

Avraham Aveinu started a religious revolution. He invited guests to his home and engaged them in talk about chessed and Hashem. They left uplifted and inspired. Avraham and Sarah’s message was one: make it last; keep it going. Indeed, the Midrash (Bereishis Rabbah 48:10) states that precisely because Avraham sat his guests in the shade, we merited the Mitzvah of sitting in the shade of the Succah! The theme is that of continuing the inspiration. The Vilna Goan wished to tie Succos to the entire year and to Avraham. It is most apropos that the Vilna Goan, who dedicated his life to finding meaning and spirituality in every action, passed away on a day no other than Succos (19 Tishrei – October 9, 1797). The lesson is that we can make all aspects of our lives holy and meaningful.

On the third day after his circumcision (which is the most painful day in the recovery process) Avraham Avinu was sitting at the entrance of his tent, looking for the opportunity to host guests. Thepossuk tells us that the weather that day was hot. Rashi explains (Beraishis 18:1) that Hashem took the sun out of its sheath (causing it to become extra hot)  in order not to trouble him with guests. Once Hashem saw that he was pained that guests were not coming, Hashem sent him angels in the form of men to serve as guests. There is a pressing question that arises: Hashem knows the thoughts and actions of every being, he knew that Avraham would not desist in his desire to host people. Why is it then that Hashem made it so hard for him on the toughest day of his recovery from circumcision? It should have been a day with fair weather, and an ample number of guests.

The answer is as follows: Of course Hashem knew that Avraham Avinu would host people regardless of his physical situation. Hashem knows everything! However there is a big difference between the existence of potential to perform an action, and actual performance. This also answers the question of the ten tests that Avraham underwent. Even though he would pass them, he was given them anyway, in order to bring out all the existing potential.

There is no healthy person when posed with the question “Do you want to be successful?” that will answer in the negative. Of course everyone wants to become great. However, the will is not enough; a

person must put his potential into action. It is only then that he can become great. If someone wanted to become a professional body builder, and have a healthy body, with bulging muscles; the dream can only become reality once he starts training. If he never starts, he will end up being in the same shape he started off with. Avraham Avinu needed to perform the task of serving guests even in difficult scenarios. It is this that helped build him.

It is not only when things are easy that we are meant to perform well in our service of God, but even when things are difficult, it is our job to keep going. It is not in the easy times that we build our spiritual muscle; rather it is through the difficulties that we become stronger.  A woman commented to her Rav in reference to the eulogy he gave her late husband saying “Rabbi, I really enjoyed your speech”. Shortly after the twelve month mourning period began, she told her Rav “Rabbi this mourning period is difficult”. Things aren’t scaled on the level of enjoyment or difficulty involved, rather how much work and effort we put in to the task at hand. R Noach Orlowek once said “You should not cease doing something because of the hardships involved, and one should not necessarily start something because of its easiness”.

Avraham Avinu continued to perform his kindness, even while it was difficult for him. It is through the hard times that we grow. When something is easy for us, it is no test. We are rewarded for the amount of effort that is put in. As it says in Avos 5:26, “In proportion to the exertion is the reward”. You know you want to be great and successful, but what are you willing to do to get there?

When it comes to the parshiyos of sefer Bereishis, many people (mistakenly) kick back, relax and go on “cruise control”.  Now is the time for stories, not actually actively learning any “real halacha” from the Chumash.

However, this is the wrong approach. There is a plethora of relevant information that we can and should learn (lishmor v’la’asos) from the Avos and Imahos. This does not only fall into the realm of hanhaga, midos tovos and ma’asim tovim, but even halacha l’ma’aseh.

One prime example can be seen in this week’s parsha. But first a little background. It is well known (Shulchan Aruch Y”D 88,2) that if two people are eating together at a table, one eating meat and the other dairy, that a hekker (or something used to show that there is something different here – i.e separate placemats, or putting something distinctive down) is required, to highlight the fact that one is eating meat and other dairy in order to serve as a constant reminder not to chas v’shalom eat from each other’s plates and be nichshal in the issur of bassar b’chalav.

There is a machlokes haposkim between Rabbi Akiva Eiger (Y”D 88,1) and the Pischei Teshuva (Y”D 88,1) (actually the issue is really a lot more complicated, but this is the basic machlokes) whether appointing someone to stand over the two people eating to make sure that  they don’t eat from each other’s plates, (a shomer) also works like a hekker or not. Meaning can one rely on someone standing there instead of a hekker to allow them to eat together. Different poskim through the ages  have paskened like both sides of this machlokes.

The Lev Aryeh (Chullin 104b sv u’vazeh) as well as the Meam Loez (Yalkut Meam Loez  Parshas Mishpatim pg. 892 – Hebrew) without quoting each other, bring a proof to this issue from this week’s parsha, Parshas Vayera (18,8). The passuk states that upon welcoming the three angels, Avraham Avinu serves them a meal fit for a king, made up of both meat and dairy ingredients (tongue, as well as butter or cream). Then the passuk continues “And he stood over over them, under the tree, and they ate.” Both the Lev Aryeh and the Meam Loez, as well as Rav Elyashiv Shlit”a (Kovetz Haaros shel HaGrish (pg 16 s.v v’af) all ask why does the Torah have to specifically state that Avraham Avinu “stood over them”.

They maintain that it must be that while some of the angels were eating milk, the others were eating meat, and Avraham Avinu was acting as their shomer to make sure that “na’er the twain shall meet”. And, they bring this as proof that a shomer definitely should work as a hekker between meat and milk. Rav Elyashiv shlit”a (Ha’aros B”meseches Chullin 104b sv. Gezara) actually paskens this way as well. [An important yedia for all those learning hichos basar b'chalav].

One more short thought on this very subject, the Talilei Oros quoting the Meilitz Yosher asks why the passuk has to emphasize that the angels ate; especially because Rashi (ibid.) quoting the Medrash maintains that angels can not actually eat, rather they maintained the appearance of eating. The only difficulty with this is we all know the famous Medrash that by the time of receiving the Torah, the angels did not want to release it to Moshe Rabbeinu, until he told them they were undeserving of it as they did not actually keep the Torah, for they ate bassar b’chalav at Avraham’s house! But, we see they did not actually eat! So why did they lose the zchus of keeping the Torah?

The Meilitz Yosher answer that we see from the pasuk that even though they did not actually eat, the Torah still calls their actions eating. We see from here the power of “Maris Ayin”. This a Rabbinical decree not to engage in certain permissible acts that may look like committing an Aveirah m’Deoraysah.

For even though they may not have actually partaken in eating the forbidden basar bchalav, since they gave the appearance of doing so, all the angels lost their zchus of being able to keep the Torah. The expression might be “looks can be deceiving”, but even so, one must make sure not to engage in questionable activities, and even questionable-looking ones.

From the above mentioned pasuk we see not to take the hanhagos of the Avos lightly, as even from just a small act on their part, they impart to us a treasure trove of  hanhaga, hashkafa, and even halacha.

What do a baker, sailor and Arab have in common? No, this is not a joke, it’s a Parsha Question! The Midrash Rabbah (48:9) is apt on filling us in on the details of how the three angels that visited Avraham appeared. One looked like a baker, another like a ship’s captain and the last appeared as an Arab. What is this costume party all about?!

Rabbi Tzaddok HaKohen from Lublin (1823-1900) tackles this issue and provides much insight. Tosfos in Pesachim states that the world is divided into three parts: one third is water, one third land and one third desert (an elaborate discussion of this phenomenon is beyond the scope of this article). These three areas represent the three portions of our Holy Torah: (1) the Written Law, (2) the Oral Law, and (3) the secrets which Mashiach will reveal. The Patriarchs represent the transmission of Torah to the Jewish Nation, thus:

1-Avraham lived in the desert and represents the Written Law that was given to the Jews in the Sinai desert. Avraham shared his chessed with the wayfarers in the desert.

2-Yitzchok lived only in Eretz Yisrael (dry land) and represents the Oral Law which is said to be studied with great toil and sacrifice and primarily in Eretz Yisrael, a fitting description of Yitzchok’s personal life.

3-Yaakov is the epitome of depth and truth and thus represents the secrets of Torah that will be revealed in the future. This material is described as, “knowledge will fill the world as water fills the sea (Isaiah 11:9).”

This directly connects to the three visitors. The angels came to tell Avraham that the Jewish Nation was about to be conceived.

1-Michael (angel of water, chessed) came to inform Sarah that she and Avraham would have a child and appeared as an Arab who dwelled in the desert. Just as Avraham was the foremost Patriarch, so too, Michael was the primary angel and thus Avraham addressed him.

2-Gavriel (angel of fire, din) came to utilize fire to overturn Sedom and appeared as a baker who provides sustenance to people on the dry land. Additionally, the Gemara calls an expert in the Oral Law, the owner of a bread store (Berachos 64a).

3-Refael (angel of balance)  came to cure Avraham and to save Lot, the grandfather of Mashiach Ben David. He appeared as the captain of the sea. [Just as Yaakov didn’t die (Taanis 5b) so too David is considered to live forever (Rosh Hashanah 25a).]

Thus, Chazal reveal to us the depth and beauty of how to view a “story” in the Torah!

It is well known that a number used in the Torah is connected to all other incidents of the same number. There were ten words or the Asarah Mamaros used in creating the world. There are ten generations that separated Adam HaRishon and Noach. The next “ten” are the ten trials of Avraham Avinu known as the Asarah Nisyonos. Then the Eser Makos, Asseres Dibros, the Eser Sefiros among others. I would like to focus on the Asarah Nisyonos that Avraham Avinu faced. The Rokaiach says that the reason that the way that Hashem spoke to Avraham Avinu beginning with the word “VaYomer“. He continues to say that the choice of this word was due to the fact that the World was created with the Asrah Mamaros in Avraham Avinu’s merit. In other words the world was created with the Asarah Mamaros due to the merit of the Asarah Nisyonos that Avraham Avinu faced. At the same time the World rests upon the shoulders of the great tzaddikim. This concept is best illustrated by the pasuk in Mishlei:

“עֲטֶרֶת זְקֵנִים בְּנֵי בָנִים וְתִפְאֶרֶת בָּנִים אֲבוֹתָם”

On the same note the first and last of the Asarah Nisyonos was to “go”, lech. This is a concept deeply rooted in secrets of the Torah, the crown or kesser is seen through the kingship or malchus. There are two aspects of the kingship of a king, the glorious crown that rests upon his head, and the kingdom that he rules. The kesser is a sign of his kingship and is really beyond the kingdom rather it shows the awesomeness of the king and all that stems from it as it lays upon his head above it all. The kesser sits above the head of the king but it is only as glorious as the king and his kingdom. The respect and diligence of the subjects of the king intensifies the radiance of the crown which he wears. Simultaneously the crown sums up the kingdom and all that they do. Looking into the crown reveals the greatness of the kingdom and their service to their great sovereign.

There must be a connection between the first and last of the Asarah Nisyonos as well as their significance as merit that the very essence of the World rests upon. The Zohar HaKodesh asks a very obvious question giving a not as obvious answer. As we have already established the first conversation as you will between Hashem and Avraham Avinu began with “VaYomer”, then it continued to “Lech Lecha”, an obligation. Asks the Zohar, later on in the parshah Hashem says “Ani Hashem Elokaichem” for lack of a better word an introduction. You can say many mussar vorts that Avraham Avinu was expressing the concept of Naaseh V’Nishma and need not be told why or anything but the will of Hashem. The Zohar answers with a not so simple answer, one that the Zohar isn’t fully happy with. The Zohar says that the gematria of Lech Lecha is one-hundred and the Zohar wanted it to be known that at the age of one-hundred Avraham Avinu will father his son Yitzchak. As I said before the Zohar seeks a further explanation to this question. We will get back to that momentarily. First we still need to understand why Avraham Avinu needs to be told that he will father a son in such a way and not he a more “personal” introduction. Firstly we must realize the connection between the first pasuk and the next. The next pasuk contains three berachos: you will be a large nation, you will be blessed, and your name will be great. Hashem begins by telling Avraham Avinu to go on a journey, to leave behind his past and embrace the path the Hashem has set before him. To ensure no doubts as one may ask how a man of seventy-five with a wife of sixty-five with no children could be the father of a large nation. Hashem started off by being mavtiach Avraham that the berachos will be fulfilled. It is still slightly troubling that this havtachah would precede the actual berachos.

The second explanation of the Zohar is a sod. The commandment of Lech Lecha is to go to Eretz  Kanaan, which is Eretz Yisroel more specifically the place where the breah essentially began. There and only there can Avraham attain the closeness with Hashem beginning with the malchus which contains one-hundred levels. In other words the Lech Lecha which is gematria one-hundred is the first step in attaining closeness. It is no coincidence that the last of the Asarah Nisyonos which is Lech is Akaidas Yitzchok which took place upon Har HaBais. This is an expression of the relationship between Kesser and Malchus. We now can understand the next pasuk by seeing the connection to the last of the Asarah Nisyonos.

Avraham Avinu is called a Kohen Gadol in many different place in the Chazal. One reason is because of the avodah he was prepared to do to his son Yitzchak. There are many references to Kohanim and more specifically Birchas Kohanim in the next pasuk.

וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה:

The Sefer HaRamuzim L’Rabainu Yoel says that “ואברכה מברכיך” is the gematria “כהנים מברכים בניך” as it is know the gemara in Chulin (49a) regarding Birchas Kohanim being learned from Avraham Avinu. Rabainu Efraim says that the previous pasuk “ואעשך לגוי גדול” has sofai tavos כל”י standing for כהנים לוי ישראל and כל”י is gematria sixty. Sixty or more precisely sixty thousand is a number used to refer to all of Klal Yisroel. The next pasuk ואברכה is a remez to Birchas Kohanim which contains sixty letters.

This concept of Kahuna and Birchas Kohanim being attributed to Avraham Avinu learned from the beginning of this parshah tells us a lot. The kohanim represent Midas HaChessed and Midas Hod which is represented by Aharon Kohen Gadol is also towards chessed. Avraham Avinu is keneged Midas HaChessed as that was his nature. Rabainu Efraim says a very interesting comments, אברם לך לך is gematria גשם. He explains: just as rain begins in one place (a cloud) and no one can recognize the benefit of the rain until it showers upon the land, so too Avraham Avinu stood in one place until he went (through לך לך) then the world saw the berachah. This is the chessed of Avraham Avinu, just as rain causes grown in plant life so too Avraham Avinu will cause ואגדלה שמך, that is the thought of Rabainu Efraim. Through the Lech Lecha Avraham Avinu watered our world and grew Bnei Yisroel. The Sefer HaRamazim L’Rabainu Yoel says that the word אראך is gematria בעננים. I cannot help but to feel the need explain the connection between the גשם of לך לך and the עננים of אראך as they are not coincidently found in the same pasuk. You may have asked where is this path that Hashem is taking Avraham Avinu? Just as Bnei Yisroel were shown through the midbar Avraham Avinu was shown his path through the clouds. I find it interested that the first place he goes is to Mitzrayim which is where Bnei Yisroel begin their journey. This must be a bechina of מעשה אבות סימן לבנים. It is from עננים that גשם falls from, the עננים represents the path that Avraham Avinu will follow and the גשם represents the fruit of his toil. גשם is called a berachah which is gematria זכר as Chazal say that Avraham Avinu “ששמך זוכרים בברכה יותר מכולם” in the end of the first berachah of Shemonah Esrai we say מגן אברהם not any of the other avos. That is the  “והיה ברכה” that Rabainu Efraim says, meaning it is a berachah given to Avraham that his name will be remembered by us, but all the more so…we remember it through a berachah! It is the גשם that comes from the עננים or it is the merit of creation that comes from Avraham Avinu. The rain comes from the cloud but the cloud ceases to be without the humidity of the rain. That is the kesser and the malchus. That is the Asarah Nisyonos and the Asarah Mamaros, that is the true gadlos of Avraham Avinu.

 Parshas Lech Lecho

 by Rabbi Shlomo Price

In Bereshis-Genesis 14:13 [see Rashi there], it says that Og came and told Avraham about the capture of Lot, Avraham’s nephew, which consequently led to Lot’s rescue by Avraham.

 Rav Zeidel Epstein ,ztl, in his sefer-book, Haoros on Chumash-Bamidbar-p.126, brings Rashi [Bamidbar 21:34]  who explains that Moshe was afraid of  fighting with Og the King of Bashan because of this “merit” that Og had. Moshe was afraid that this merit was so great that it would outweigh the merits of Moshe and all the Jews.

 Rav Epstein, ztl., points out that if we scrutinize Og’s “merit’ we will uncover a startling revelation.

 Rashi in Bereshis, [ibid.] brings the Midrash which explains that Og really had ulterior motives. He wasn’t interested in saving Lot’s life. Rather Og was hoping that Avraham would go out to war to save Lot, and ultimately Avraham would be killed at the battle. This would enable Og to take Sarah, Avraham’s wife, to be his wife.

 So we see that rather than being a praiseworthy merit of saving Lot’ life, it was a deed with the vilest intentions of murder, immorality and stealing. Why does he deserve any reward, and even if he does, would it be so much that Moshe was afraid of it?

 Even more than this, if we examine further we will see that Og seemingly received plenty of reward already. He was saved from the Mabul-Flood on credit because Hashem knew what Og would do later. Og also lived a long life to about five hundred years. So it’s a wonder why Moshe was so afraid of this “merit?”

 In truth, what we see here is a confirmation of the Gemoro-Talmud Shabbos 32a. The Gemoro quotes the verse in Iyov-Job 33:23 that says, “If there be for him an angel, one interceding angel among a thousand, to vouch for man’s uprightness; then [G-D] is gracious to him and says: “Redeem him from going down to the pit, I have found a ransom for him.” [We say this verse in Kaparos before Yom Kippur].

 The Gemoro expounds on this verse that even if 999 angels speak against him and only 1 speaks for him [that is 1/1000 or .001 of all the angels] it is possible that he will be saved.

 Rabbi Eliezer the son of Rabbi Yosi Haglili says that even if that 1 defending angel himself is not completely for him, but 999 parts of that angel are against him and only 1/1000 part is for him [that is 1/1,000,000  (one millionth) or .000001 of all the testimony of the angels] it is still possible that he will be saved, “I have found a ransom for him.”

 It is possible that the whole action is thoroughly evil and the epitome of utter villainy, none the less, if there is a fraction of a fraction of some good in it he will get reward and be saved by it.

 We see from here that not only do our good actions carry a lot of weight but even the minutest part of an action can have a lot of power and value. This applies even if the main intention of the action was not for good purposes.

 Rabbi Epstein, ztl., concludes, “One who reflects on this will see the wonder of wonders of how much power and value there is to a person’s action. Through such a small fraction of good, one receives such a great reward. How great is Hashem’s favor and mercy on His creations.”

 Rabbi Paysach Krohn, in his book, “In the Footsteps of the Maggid”, p. 160 brings a beautiful story about the Rosh Hayeshiva of Rabbi Chaim Berlin, Rabbi Yitzchok Hutner, ztl. (1904-1980), which also shows us the value of even one small gesture of a mitzvah.

A taxi was arranged to take the Rosh Hayeshiva and one of his students to a bris-circumcision. When they saw the taxi driver’s identity plate with his Jewish sounding name on it, they realized that he must be Jewish. Meanwhile, in the front seat, the cab driver realized that one of his passengers was a prominent rabbi. He reached over to his right and put on his cap over his bare head as an act of respect for the Rosh Hayeshiva.

Rav Hutner turned to his student and said in Hebrew, so the driver shouldn’t understand, “Mi yodea kama olom habo yesh lo al tenua zu-Who knows how much merit in the World to Come he will get for this act?”

The talmid didn’t think that this small sign of respect was so significant so he asked Rav Hutner, “Does it merit Olom Habo-the World to Come?” Thereupon Rav Hutner related the following story.

The Chidushei Harim, Rabbi Yitzchak Mayer Alter (1789-1866), one of the previous Rebbes of Gur, had a custom to go to the mikvah-ritual bath every day. His attendant noticed that he always took the longer route to the mikvah rather than the shorter one, but he never asked why. Finally, one day his curiosity overcame him and he asked the Rebbe why he purposely seemed to go the long way to get to the mikvah.

The Chidushei Harim answered, “When we go this way, we pass the station where Jewish porters unload the heavy packages for travelers. These porters are very simple non-religious people. They do not pray, nor do they learn Torah. However, when they see me, they stop what they are doing, straighten up and call to each other, ‘Reb Itcha Myer is coming! The Rebbe, Reb Itcha Myer, is coming!’

As I pass by they nod their heads respectfully and acknowledge my presence. For this (display of kavod HaTorah-honor for the Torah) they will get Olom Habo. I know they have no other way of earning it, so I walk this way every day to give them that opportunity.”

Of course we learn from this the great ahavas Yisroel -love and sensitivity for fellow Jews (even non-observant ones) that the Rebbe had, but we can also see another important point. We must not underestimate the small acts that we do, nor the seemingly simple acts that others do.

I will conclude with an amazing story from the sefer “Tuvicha Yabiu,” Vol I, p.240.

 There was a kashrut supervisor in a certain hotel who used to have a special minyan-quorum of ten for Mincha at the hotel. One day he was short one person, so he approached a gardener who was working there. The gardener, who was a simple person, had no idea what Mincha  or a minyan were, but after the supervisor explained to him the importance of the mitzvah he agreed to join the minyan. Before they started to pray a different person joined, so the gardener, who wasn’t needed, left.

 About ten years later, when the supervisor had already changed his job, this gardener appeared to him in a dream. His face was beaming and he informed the supervisor that he passed away about a month ago and you have no idea how much reward he is getting just for agreeing to join the minyan. He added that in merit of that mitzvah he was granted permission to appear to the supervisor to request from him to approach the gardener’s only son in Yerushalaim. His son wasn’t religious, but maybe the supervisor could persuade him to say Kaddish for his father. The gardener gave the supervisor the exact address and he succeeded in persuading the gardener’s son.

 Let us consider, what did that gardener actually do? All he did was to agree to join the minyan, nothing more. Look how much reward he got-the privilege of appearing to the supervisor in a dream.

 All these stories should teach us the value of every small deed and step that we take to serve Hashem.

 We also have to realize that this great bargain is ONLY as long as we are ALIVE. One moment later and it’s too late. Imagine our terrible regret when we realize, in the World of Truth, that we literally squandered so many opportunities to get tremendous merit for the World to Come.

 Let us take this to heart and do our utmost to utilize these wonderful opportunities and we will live a happier life in this world and the next.

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Rabbi Shlomo Price, a renowned lecturer and educator, is also a senior Rebbe at Neve Tzion. To receive his weekly Priceless Torah – please contact him at RabbiShlomo.Price@gmail.com.

The fascinating construct of the first Berachah of Shmoneh Esrey is found in our Parsha as a reward for Avram following Hashem. Rashi brings down Chazal’s words on Bereishis (12:2-3) in which Hashem expresses to Avraham that he will be mentioned in Shmoneh Esrey: ‘I will make you into a great nation’ refers to the words, “the God of Avraham,” ‘I will bless you’ refers to “the God of Yitzchok,” I will make your name great’ refers to “the God of Yaakov;” but only Avraham’s name alone will conclude the blessing. ‘You will be a blessing’ shows that your name only will grace the end of the first Beracha, ‘the protector of Avraham.’

The Eitz Yosef points out the dichotomy found in the first Beracha of Shmoneh Esrey. First we call Hashem, “our God” and then we call Him, “the God of our fathers” and enumerate the three patriarchs. To explain this he quotes from the Chovos HaLevavos who states that there are two primary obligations of gaining knowledge of Hashem. One is through the Mesorah, tradition, and one is through one’s own search and personal efforts. Each on its own can lead one to true Emunah, but both avenues together are the ultimate achievement of connection to Hashem.

The first words of Shmoneh Esrey summarize this quest. We mention our belief in Hashem based on both (1) our forefather’s tradition and (2) our own connection.

In fact, the question can be asked as to why the first words of Shmoney Esrey contain extra wording, “the God of Avraham, the God of Yitzchok and the God of Yaakov.” Why not simply state, “the God of Avraham, Yitzchok and Yaakov?!” The answer is precisely in order to stress that even in the forefather’s quest for connection to Hashem, they themselves each found Hashem in a personal way and did not just rely on their illustrious father.

The person who had the most difficult task of recognizing truth is Avraham. His parents, siblings and the entire word all served Avodah Zarah. Nevertheless, Avraham saw the compelling evidence of Hashem’s existence and kindness and changed his life accordingly. The first Berachah stresses that Hashem shielded Avraham from his enemies who fought against his monotheistic ideology. Thus, Avraham was granted the honor of having the first Berachah single him out. He epitomized the deep conviction and connection to Hashem in the deepest and most personal way.

Rabbi Shimon Shkop zt”l commented that just as Avraham received the final concluding words of the Berachah, so too, the final concluding challenge of Galus, the exile which we live in, is one of personal faithfulness and connection to Hashem as well. May we merit to recognize Hashem’s powerful presence and kindness in a most personal way.