Close To Torah

It is well known that Avraham and Sarah were the first “kiruv couple.” Chazal tell us that Avraham taught, inspired and converted the men while Sarah did so for the women (Bereishis Rabbah 39:14; quoted by Rashi Bereishis 12:5). Rabbeinu Bechaya explains that all three of the Avos and all four of the Imaos were truly involved with spreading the beauty and truth of Hashem.

Three Patriarchs

The Midrash (ibid.) states that when the verse talks about the “souls that Avraham and Sarah made in Charan” this refers to the converts that they had inspired. Rabbeinu Bechaya continues this theme and states that we also find that Yizchok had inspired converts as it states, “Yaakov dwelled in the land that his father had (migurei) dwelled in (Bereishis 37:1).” Read the word megurei as referring to gerim, converts, that Yitzchok had helped connect with Hashem (Midrash Rabbah 84:2). We similarly find that Yaakov commanded his household members to remove their idolatry (Bereishis 38:2). Rabbeinu Bechaya explains based on the above quoted Midrash that obviously this command was not given to the holy family of Yaakov which included Rachel, Leah and the 12 Shevatim, tribe leaders. It was a command to all of the people whom Yaakov taught Torah to stating that if they wished to come with him, they would have to take the next step by renouncing their idolatry. The next verse states that they enthusiastically followed the order. The Avos worked tirelessly to spread knowledge of Hashem throughout the world.

True Love

Chazal (Sifri Devarim 6:5) tell us that when the verse commands us to “love Hashem our God,” this refers to learning the Torah. Chazal continue and state, “part of this commandment is to spread your love to others just like Avraham your forefather did as it states, “the souls that they made in Charan…” Rabbeinu Bechaya quotes the Rambam’s question here (from Sefer Hamitzvos). How does the verse’s commandment to love Hashem incorporate spreading this love to others as well? Is it not possible for one to simply love Hashem and just keep it to him or herself? The Rambam explains, and Rabbeinu Bechaya (Kad HaKemach, ahava) elaborates on this by stating the following. The love that the Torah commands us to have for Hashem is one in which the feelings of appreciation and gratitude are so strong that one is compelled to share it with others.

When someone loves something truly and deeply he wishes to tell others about the great object of his love. He wishes to profess his love to the world. When someone gets engaged, he wishes to give his bride a ring so that he can share and express his love. Throughout marriage, he finds appropriate ways and venues to share and express the love as it deepens more and more. When someone has a child he or she wants to show that child to others and to express his love repeatedly. This is a natural and healthy manifestation of true love and commitment.

The Avos deeply and passionately connected with Hashem. They were profoundly in awe and in love with Hashem to the point that they were compelled to share His Greatness and Kindness with others. They experienced His daily Guidance and Kindness. Our great Patriarchs and Matriarchs spent their lives sharing the greatness of Hashem with others. They began with themselves, gave it over to their families and shared it with the world.

Chazal tell us that Avraham Aveinu was tested with Ten Nisyonos (Avos 5:3). Delving into each one of them and understanding the greatness of Avraham and what he instilled in the heart our Nation is of utmost importance. The nature of each test and the lesson that each provides is of much relevance to us. The test of leaving his hometown and father’s home was one that challenged Avraham’s comfort and whether he would trust Hashem. The test of having Sarah kidnapped twice by Avimelech and Pharaoh and the test of famine challenged the deepest fibers of Avraham’s belief in Hashem. What exactly was the nature of the test of Bris Milah, was this merely one of whether or not Avraham would endure physical pain in performing the act on himself?

Rabbi Moshe Feinstein (1895-1986) strengthens this question by quoting Chazal who say that Bris Milah was always a dear Mitzva of the Jewish nation and has always been performed with great joy. Avraham was not in any physical danger of attack based on him performing circumcision. Additionally, Chazal tell us that so dear is the Mitzvah of Milah that Avraham Aveinu waits by the door of Gehenom and will save any Jew who is sent there in the merit of Milah. What exactly was the challenge?

Rabbi Feinstein provides a fascinating explanation. Avraham was the first Kiruv professional. He wished to show the world Hashem’s Kindness and Greatness. He did so by engaging in friendly conversation and enjoyable interactions with people. He would feed travelers who passed by and while eating with them he would ask them if they thanked Hashem the One who provided them with their meal. His goal was to work with them and to connect thereby bringing them under the warm wings of the Shechinah. Avraham felt it important to speak a common language with the people and not to appear too aloof or give off an aura of ‘holier than thou’. Avraham recognized that the only way to work with and connect with people that came to his house was to show them his common ground with them and to appeal to their own concept of gratitude and thanks. They very much related to how down-to-earth Avraham and Sarah were and how wise and beautiful their hospitality and classes were.

Avraham feared that if he were to go against the trend of his time and would perform a circumcision on himself and his family, this would stress the difference between him and others. People would see Avraham as separate and this would prevent them from relating to him and from hearing his important message. Hashem taught Avraham that despite his feelings that this action would segregate him, one must always strive to grow spiritually and not worry about the repercussions that the observance will produce. Hashem promised Avraham that if he were to take on this holy act, he would not lose contact with others that did not yet know about Hashem. This was the challenge of Avraham regarding Bris Milah, would he take this next step up in spirituality and perform Milah despite his fears that he would no longer be able to continue his spiritual guidance. Avraham passed this test just as all of the ten tests and he showed how one could grow spiritually and yet at the same time still relate to others who stand at a different level. With love, respect, and an open heart, Avraham and Sarah continued to show the world the beauty and greatness of closeness to Hashem.

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.

The verse in Mishley (13:1) places the power of success or failure in the realm of the woman. “The wisdom of women builds homes; the foolish woman destroys her home with her hands.” What has always eluded my understanding is firstly, what is the secret wisdom that women possess and secondly, the contrast here seems incongruent. Why does the verse mention that a foolish woman’s hands do the damage, it is obvious that her lack of wisdom is what destroys the home? An understanding of this will shed light on the role of the true Woman of Valor.

After Shifra and Pauh were commanded by Pharaoh to execute all male children that they delivered, they were called in to answer why they had not carried out the edict. They replied that Jewish woman were “חיות, Chayos (Shemos 1:19).” Commentators (other than Rashi) struggle with the explanation of this response. Most state that the word “Chayos” means, “wise.” Targum Yonasan and Targum Yerushalmi fill in the missing details: “The Jewish woman are wise, they cry out to Hashem to help them, and before we even arrive they have already successfully given birth and escaped the decree.”

The wisdom of the woman is her unrelenting faith and commitment to Hashem. This clarity of vision inspires her entire household and holds them together in the most trying times. This was the exact merit of the righteous women that helped the Jews leave Egypt (Sotah 11b). The foolish woman does the exact opposite. She relies on her own strength, her own hands, to carry out things. She does not turn to Hashem for help and guidance. This is the ultimate loss and destruction.

One Gadol recounted how every new zman (semester) he watched how one of the weakest and least serious students always managed to secure the best chavrusa (study partner) in the Yeshiva. One time, he overheard the boy on the phone with his mother and he understood his secret. “Mommy, you can stop crying over your Tehillim now, I got a good chavrusa and this time I am really going to learn well!” Rabbi Shlomo Wolbe zt”l recounted that it was only the vision of his mother crying as she lit her Shabbos candles, that lingered in his mind and inspired him to pursue a life of purity and greatness that she exposed him to. Rabbi Elezar Shach zt”l said that he remembered the profound impact that his mother had on him when she would remind him to wear his Yarmulka so that he would be a Yarei Shamayim. Rabbi Dessler zt”l recounted how his mother used to wake up Shabbos morning to prepare cake and hot drinks for him to encourage him to learn with his father then. Rabbi Yozel Tzainvert shlit”a, a senior Rav and Tzaddik in Yerushlayim once told me that when he was growing up in the poorest of times in Yerushalayim, his Bubby would give out special sweets on Shavuos and she would tell all of the children, “it is sweet, and Torah is even sweeter!” The emuna and beauty of Torah is brought to life by the wise women.

Chazal tell us that by nature a man has more respect for his mother, because she encourages him with sweet words (Kiddushin 31a). Her sweet and kind encouragement makes deep impressions in a child’s heart.

This now explains why the wisdom is referred to as belonging to women (plural) whereas the foolish woman is described in the singular. Part of the wisdom is the woman’s commitment to draw on the lessons of emuna and strength from the matriarchs and other women. Thus ‘women’ is in plural. The fool, however, sees herself as independent which is precisely her downfall.

The wise women are happy to reveal this secret; they are the shining examples of how to live by it as well!

The Midrash states the following fascinating conversation:

Tornusrufus (Roman ruler who constantly challenged Rebbe Akiva) asked Rebbe Akiva, “what is better: the action of God or that of human’s?

Rebbe Akiva answered, “that of humans”!

“How can you say that?!”, asked Tornusrufus.

“Because I know what you are getting at!”

You are right, I do have an agenda, but I don’t understand your answer. Hashem created man a certain way, how can you go and perform a Bris Milah and change the body?!

Rebbe Akiva asked him, do you eat bread?

“Yes”

“How could you?!” questioned Rebbe Akiva, “God sent it down as stalks and you turn it into bread?!”

Turnusrufus laughed, “don’t be a fool, we take the raw product and we improve it!”

Rebbe Akiva countered, “listen to what you have just said! So too we take the raw product which Hashem created us as and we add to it perfection!”

We learn from this the purpose of life. We strive to take the raw body that Hashem has created us with and we perfect and develop it!

When Hashem commanded Avraham to perform a Bris, He stated, “הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים, walk with Me and be complete, perfect”.

We as parents daven that we will help our son dedicate his life to being a true Eved Hashem, who utilizes his potential and strives for perfection!

….והיה ברכה (יב:ב).

“and you (Avraham) will be a blessing” (12:2).

Rashi tells us that in this verse we learn out the construction of Shmoneh Esrey. Each of the Avos is mentioned in the first blessing of Shmoneh Esrey, but the blessing conclintudes by only mentioning Avraham (“Magen Avraham, the shield of Abraham”).

Reb Shimon Shkop points out a homiletical rendition based upon the words of Rashi, “בך חותמים, with you (Avraham) they will conclude (the first blessing)”. He reads it to mean, “with you Avraham, the end of days will revolve”. He explains that Avraham was a lone Jew who stood up for what was right despite worldwide opposition. He did not care that the world was caught up in denial of Hashem, he stood firmly by what he knew to be the only logical truth. From his dedication emerged Hashem’s chosen nation.

So too, concludes Reb Shimon, in the end of days, , the concluding challenge that we will face will be this same scenario. The world is filled with a collective voice of denial of Hashem. The world states even more strongly that we just don’t care about any values whatsoever! But our job is to emulate our forefather and gain from him inspiration to stay strong. This is what it means “בך חותמים, we will conclude with you (Avraham)”, your attribute (of unrelenting faithfulness) will be the solution for getting past the final test.

It is very fascinating that in the Hebrew alphabet the three letters of the word אמת, truth, are place precisely at the beginning, middle and end of the 22 letters.א  is the first letter,  מis the middle and ת is the last. Truth is all encompassing.

I believe that the hint is that the ultimate אמת, truth, was expressed and will be expressed only 3 times on the history of the world.

The first letter of Emes, א, corresponds to the beginning of the creation of the world. Adam saw the Master of the world most clearly and undeniably. Time went on and many people were distracted from this truth. Next, came the middle of the 6000 year world span. מ stands for מתן תורה, the giving of the Torah at Sinai. The world saw and shook as Hashem appeared with undisputable clarity. The final stage is the letterת , all the way at the end of time, when Hashem will finally reign as Mashiach comes. This is the time that we are approaching.

I add to this that the three letters directly proceeding the last letter of the alphabet (the ת which represents Mashiach) are ק, ר, ש. They spell שקר, falsehood. This hints that the strongest lies and confusion will be present at the end of time, before Hashem reveals Himself once and for all (See Sanhedrin 97a, Sar Meyra…).

This is the time that we must learn from Avraham and dedicate ourselves to the true service of Hashem. We will be a light and inspiration for the rest of the world!

Chazal (Avos 5:3) teach us that Avraham Aveinu underwent ten major trials throughout his life to prove his commitment to Hashem. The Commentators count the ten trials and most of them agree that the event of Avraham choosing to be thrown into a fire furnace by Nimrod rather than bowing to an idol was definitely one of the ten.

The question though is, why is this the only test not stated explicitly in the Torah? It would seem to be most significant? Avraham was ready to die for Hashem, whereas the other tests did not call for his death? Yet the only source for this event in the Torah are two meager words, “אור כשדים”, upon which Rashi brings from Chazal that this event transpired?!

Reb Leib Chasman says a beautiful one line answer. I will leave you to delve into it: “The most impressive part of a person’s service of Hashem is not that he is willing to die for Hashem, rather it is his dedication to live for Hashem. That is why it is given little attention in the Torah!”

Last week I wrote about the world’s first outreach professional (who was also the first Jew), our Patriarch Abraham along with his wife, our Matriarch Sarah. I touched upon the three life-concepts which they exemplified, Kindness, Faith and their Passion for Truth. We explored ways to integrate these traits into our everyday lives in an effort to bolster our friendship and relationships with our fellow Jewish brethren.

This week I’d like to write about the ‘Ten Tests of Our Patriarch Abraham.’ The lessons we can learn along with the implications for our everyday lives. I hope you find it meaningful!

• We often find ourselves in difficult situations and amid uncomfortable circumstances. At such times we often feel at a loss and aimlessly seek guidance from our leaders and mentors. However, it’s of utmost importance that we look behind the trial to uncover the hidden message and turn to Hashem in prayer asking that we merit his divine inspiration and assistance.

In Sefer Bereishis – the book of Genesis – the Torah relates in great detail the famed ten tests that Abraham faced and how he succeeded in overcoming them all. As we know, the Torah is not – G-d forbid – merely a subject of study, but rather a book of life. ‘Toras Chaim – a way of life’ is the name ascribed to the holy Torah. I’ll briefly explain why that is so and what its’ significance is.

In high school, students spend much time – as well as energy, pun intended – learning all about biology, mathematics and world history. These subjects unrelated to their human intelligence – or lack thereof -can be quite taxing and detailed. After all, these subjects are vast and quite intricate. However, no matter how successful a student is scholastically and regardless of their passion for the subject matter, do they ever adopt mathematics or biology as a way of life?

Yes, they may choose to enter that particular field as a means of earning a profession. They may even decide to spend many years in university pursuing a doctorate or PhD. Yet, while we have seen a resurgence in the number of people calling themselves Vegans or Vegetarians, we – to date – have not seen anyone whose practical life revolves around Math or Biology. It may be important to them, respectfully so, but do they live and breathe the subject matter?

When we contrast these ‘subjects’ with the holy Torah, L’havdil, there exists a stark difference.

The Torah clearly delineates to us – the Jewish people – the history of our nation and the story which serves as living testament to our firm tenacity as well as a guiding light for our future.

Thus, when the Torah lays out the ten tests – there are important messages we must be attuned to. Let us begin.

The Ten Tests of Abraham: Lessons Learned

1. Abraham was in hiding underground for thirteen years from King Nimrod who wanted him killed for refusing to bow down to the idol.

• In modern day life, we often find ourselves in a corner. Perhaps, we are outspoken in our religious beliefs. However, as we learn from the first of the ten tests, we often must make sacrifices for our beliefs. We must not do so reluctantly, but be proud and follow through with resolve and the utmost of our focus.

2. Abraham was thrown into the burning pit of fire only to miraculously escape harm.

• As stated in the Shema prayer, we are commanded to worship Hashem “…with all of our heart, with all of our soul (or life) and with all our resources.”Abraham did just that by putting his life on the line for the sake of his ideals. Looking back to the Shoah, we see no better example than the selfless sacrifices our brethren made and the stories battered survivors lived to tell. They gave up their lives in sanctification of the Divine name earning infinite reward in the World to Come. Furthermore, it serves as example to us – their descendants – and inspires us to face down the odds.

3. Hashem commanded Abraham in Parshas Lech Lecha to leave his family and homeland for a foreign land – Canaan.

• Throughout our nation’s history, we have been bitterly oppressed and subjected to constant torture. Time and time again, we have been uprooted from our land be it for political or anti-Semitic reasons. However, from Abraham we see that no matter what happens we must always resolve to move on and move forward rebuilding anew and planting the seeds for a better future.

4. Upon his arrival in Canaan, Abraham was forced to flee to escape the mighty famine.

• On a similar note, we often face extensive periods of turmoil be it financial or spiritual. We face crisis after crisis and wish we could just put an end to it all. Abraham, having relocated from his native homeland sought much deserved peace and tranquility only to be caught amid famine. Faced with yet another challenge, Abraham stood tall and passed once again beginning anew in a foreign land.

5. When he traveled down to Egypt along with his wife Sarah, she was taken captive by Pharaoh’s court.

• As he entered the Land of Egypt, Sarah was taken captive by Pharaoh’s officers. Facing the pending ultimate injustice, Abraham did not lose hope or give up. He placed his faith and trust in the One Above and Sarah was saved. Many times things seem hopeless and we feel that there is no way out. We must realize that through thick and thin, Hashem is always there to guide us through turbulent times with his divine countenance and shelter.

6. In the battle of the ‘Four Kings vs. Five Kings’ Lot was taken captive forcing Abraham to wage battle to secure his safe return.

• We often make sacrifices for our family. At times it comes at a cost. However, we must realize its purpose and significance – for a common and higher good. Abraham put himself out for the sake of Lot because it was important to him and it mattered. Family first.

7. Hashem informed Abraham that his descendants would suffer under four ruling monarchies.

• Bad news is not something we look forward to, nor appreciate. Nevertheless, there is a silver lining beneath it all as well as an important message that we must be stay attuned to. Hashem often sends us messages disguised in various fashions. It’s our job to ‘check our mail’.

8. At the late age of ninety-nine, he was commanded to circumcise himself along with his son.

• As we age, we often seek peace and tranquility. We wish to spend our golden years free from stress and calamity. Yet, as we see from this test, challenges often crop up when we least expect them and would want to deal with them. Abraham succeeded once again and despite the clear hardship taught us the importance of self-sacrifice and what it means to do a Mitzvah even when it involves pain.

9. Seeing the negative influence it was having on Isaac, Abraham was commanded to drive away his concubine Hagar and is son Yishmael at his wife Sarah’s insistence.

• Many times families face differences of opinion when dealing with an issue and are unsure what to do. However, so long as we focus on the ultimate goal we will be able to reach effective, balanced and long-term solutions to dilemmas and problems we face.

10. Making the ultimate self-sacrifice, Abraham was commanded to sacrifice his son Isaac on the Altar as an offering to Hashem. (His wife Sarah passed away upon hearing the news that he had been supposedly sacrificed though in reality he hadn’t been.)

• What a greater sacrifice for a parent then to sacrifice his own child! Abraham’s courage and devotion set the bar and serves as testament to the fact that sometimes we must place everything in the hand of Hashem and hope for the best. We will not always know what to do but must realize that everything has divine reason and is divinely ordained. It’s our job to internalize that and stay focused letting Hashem run the world.

Thus, the ‘Ten Tests of Abraham” are but a yardstick by which we can power through our own challenges by drawing parallels from the trials Abraham faced. Each of these tests, contain powerful lessons and a message that has meaning to the everyday scenarios that we face. It’s incumbent upon us to look to the Torah in search of guidance that will help weather the storm and ensure that we remain firm and afoot.

Abraham passed test after test by placing his faith and trust in the one Above and realizing that there was a purpose and divine reason he was being tested. It wasn’t a mere coincidence but a mission from Hashem. Harnessing his strength and mustering up his courage, he charted the course of our nation’s history and merited the ultimate blessing.

Our Patriarch Abraham is our role model of what it means to be tested. Not once, twice but ten successive times he faced uphill challenges. Yet, he moved forward and he moved on thus at the same time bringing out the best within him and maximizing his potential.

So, as challenges are part of our lives – not stumbling, but building blocks – let us look at our Patriarch Abraham and take example. Step by step, one challenge at a time we will nurture our souls, perfect our character and become closer to Hashem.

As the old saying goes, “For every door of opportunity that closes, another one opens.”

Next time we face a challenge, let’s realize the opportunity that lurks on the other side. We’ll ‘reach out’ for it and be amazed succeed in reaching it.

Outreach is a challenge both for the person who extends the effort as well as to the person whom is being touched. Yet, if we realize the importance of what we’re doing and its significance, we’ll be better off and merit success. The rewards are simply too great to pass over.

Next week: ‘Like Hashem Commanded Moshe’: Crossing Our T’s and Dotting Our I’s