Abraham – The Tree of Life

motzei Shabbos: Chayei Olam 5784

“If those who never lived, now live, surely those who have lived, will live again!”

– Geviha ben Pesisa; found in R’Nissan Dovid Dubov’s To Live and Live Again

In this commentary, the miraculous nature of the Tehillas HaMeism (Resurrection of the Dead) is compared to the miracle of life itself. Do we ever stop to think about this? Judaism teaches that before a soul is fused with the newborn, that soul is waiting in the treasury of souls, to enter this world, upon being assigned a mission. This journey, and the subsequent placing of the soul in a body – if we consider for a moment this amazing feat – is astounding beyond compare; for, where there was no life, there is now a life brought into the world. How much more so should we be able to wonder at the ability of G-d to restore the soul to the body, after the body has been resurrected? And, yet, in reflecting on this, one may begin to ponder even more, whether life itself or life after death is more miraculous.

parasha Vayera 5784

weekly Torah reading: parasha Vayera 5784- Abraham’s Tenth Trial

“And He said, “Take your son, your favored one, Isaac, whom you love, and go to the land of Moriah, and offer him there as a [olah] burnt offering on one of the heights that I will point out to you.” – Genesis 22:2, JPS 1985 Tanach

The pinnacle of Abraham’s trials occurred when he was commanded to bring his son, Isaac up onto a mountain as an offering. Isaac was heir to the legacy of Abraham, in line to serve as patriarch of the next generation. Yet, despite the incongruency of the command, with the promise of the blessing to have many descendants, Abraham responded out of obedience to H’Shem. One might equivocate, stuck in cognitive dissonance; yet, not Abraham, who trusted that there must be a hidden reckoning of the two mutually exclusive communications from G-d. On the one hand, Isaac was to be his heir; on the other hand, Isaac was to be brought up as an offering.

This was the tenth and final test of his faithfulness towards G-d. Unparalleled resolve was necessary on the part of Abraham, to follow through with G-d’s commandment to bring his son, Isaac as an offering to the mountain shown to him. Prior to this, Abraham trusted in G-d, to follow His directives, despite all of the challenges, ramifications, and risks involved. Now, he acceded to the command to give up Isaac, his only son, who was destined to carry on the legacy, mission, and message of the One True G-d.

How can this be? Abraham reconciled the dilemma in his mind, realizing that H’Shem would bestow His grace upon Isaac. in a miraculous way. Abraham trusted in H’Shem; knowing that He would be able to resurrect Isaac, as implied by the Zohar, whereof the beracha (blessing), “Blessed is He who quickens the dead,” is attributed to Abraham, right before he was about to offer up Isaac.

Abraham’s Calling

weekly Torah reading: parasha Lech Lecha 5784

“Now the L-RD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.’” – Genesis 12:1, JPS 1917 Tanach

According to the Midrash, Abraham arrived at the realization that there was only one G-d, Who was the Creator and Ruler of all things. He realized this monumental truth, based upon his rational inquiry into the nature of all things. Although his father was an idolater, and the land from where he was from was steeped in idolatry, he was a thinker extraordinaire, who went above and beyond the narrative norm, in search of the truth. Abraham pondered upon the brilliance of the sun that disappeared at night, and the moon that diminished at dawn. Therefore, Abraham realized that there must be a Creator the rules both the sun and the moon.

Another explanation given, as to how Abraham became the first monotheist, is based on a mashal (parable): A sojourner once passed a palace that had a candle burning inside. He asked himself, isn’t there someone in charge of this building? In like manner, Abraham thought to himself, that, surely, there must be someone in charge of the world. In response to Abraham’s inner question, H’Shem replied, “I am the Master of the world.” (Bereishis Rabbah 39).

Going beyond the plain sense of the midrash, the meaning may be further rendered as such: the candle in the mashal (parable) may be understood as symbolic of the soul. According to this rendering, then, Abraham was really asking, Who is the Lord of my life? Abraham demonstrated that H’Shem was the L-Rd of his life, when in faith, because of his prior introduction to G-d, he responded immediately to G-d’s call. When Abraham was called by H’Shem, lech lecha, to go to a land that would be shown to him, he left everything behind him for the sake of the journey.

erev Pesach 5783

While in bondage in Mitzraim (Egypt), the B’nei Yisrael had sunk to the 49th level of impurity, having neglected to distance themselves from the surrounding environment of idolatry (Pesachim 116a). The Midrash records that when about to cross through the Sea of Reeds, the angels questioned their merit, saying both these and those, i.e., the Children of Israel and the Egyptians, were both idol worshippers. Why should these be spared, and the others not? Yet, H’Shem honored the covenant that he made with Abraham, Isaac, and Jacob, in order to bring His newly acquired nation out of bondage, and into covenant relationship with Him through the Torah.

H’Shem brought us out of Egypt to Mount Sinai, where He gave us the Torah. He had said to Moses, “This shall be the token unto thee, that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall serve G-d upon this mountain” (Exodus 3:12, JPS 1917 Tanach). The revelation of Mount Sinai was the pinnacle of the redemption. “The tablets were the work of G-d, and the writing was the writing of G-d, graven upon the tablets” (Exodus 32:16, JPS). The Hebrew word for engrave is charut. The Sages note that the word cherut, meaning “freedom” is from the same shoresh (root word). This implies that our true freedom is derived through Torah.

B’nei Yisrael, in a manner of speaking, was also enslaved to sin in Egypt, having assimilated to the immorality of Egypt at that time. Although freed from actual physical bondage, they were still slaves to sin; yet, through the Torah, we may seek freedom from bondage to the yetzer harah (the evil inclination). We may break through the limitations of our own personal Mitzraim (Egypt; from “nitzavim,” limitations), and, figuratively speaking, pass through the Yam Suf (Dividing of the Sea), into the freedom that entails a responsibility to follow our yetzer tov (good inclination).

parasha Lech Lecha 5783

parasha Lech Lecha 5783 – Pivotal Points

“Ten generations from Noah to Abraham, in order to make known what long-suffering is His; for all those generations kept on provoking Him, until Abraham, came and received the reward of all of them.” – Pirkei Avos 5:2, sefaria.org

“Based upon the merit of Abraham, G-d did not destroy again the whole world. Abraham taught them that repentance was possible, and therefore G-d did not destroy the world.”– English explanation of the Mishnah; sefaria.org

Inasmuch that Noah and his family was spared when “Noah found favor in the eyes of H’Shem,” so, too, according to the mishnah, the world was spared through the merit of Abraham. In light of this comparison, two points become evident. First, the implementation of G-d’s Attribute of Mercy, as a means of relating to mankind, despite His strict Attribute of Justice. Second, that in each case, a righteous person was chosen to offer teshuvah (repentance) to others, and become the means through whom redemption would be offered to all of mankind.

In regard to Noah, it is evident that G-d favored him due to his righteousness, for, following the verse, “Noah found grace in the eyes of the L-RD,” the Torah states that Noah was “a man righteous and wholehearted; Noah walked with G-d” (Genesis 6:8-9). As for Abraham, there is no such immediate mention of his character, when he is called out from the land of Ur, to the land that he would be shown. He is told by H’Shem, that he would become a great nation, that his name would be great, and that the nations would be blessed through him. And, the “persons that they had acquired in Haran” were converts to Abraham’s newfound monotheistic faith.

erev Pesach 5782

While in bondage in Mitzraim, the B’nei Yisrael had sunk to the 49th level of impurity, having neglected to distance themselves from the surrounding environment of idolatry. The Midrash records that when about to cross through the Sea of Reeds, the angels questioned their merit, saying both these and those, i.e., the Children of Israel and the Egyptians, were both idol worshippers. Why should these be spared, and the others not? Yet, H’Shem honored the covenant that he made with Abraham, Isaac, and Jacob, in order to bring His newly acquired nation out of bondage, and into covenant relationship with Him through the Torah.

motzei Shabbos: Chayei Olam

Introduction:

“If those who never lived, now live, surely those who have lived, will live again!”

– Geviha ben Pesisa; found in R’Nissan Dovid Dubov’s To Live and Live Again

parashas Chayei Sarah

selected passages: Genesis 23:1-20, 25:7-10

In parashas Chayei Sarah, meaning, the “Life of Sarah,” there appears to be an immediate incongruous passage, at the beginning of the parashas. While the first pasuk (verse) notes how many years made up Sarah’s life, the very next verse mentions that she passed away. The following passage continues with a narrative concerning Abraham’s mourning for her, and subsequent challenge in obtaining a proper burial place for her. Yet, hidden within the very first Hebrew word of the parashas, is a remez (hint) towards the naming of the parashas having to do with the life of Sarah: vayihyu, meaning “life,” according to R’ Bachya implies “something that exists permanently,” thereby, it could be inferred that this hints towards the understanding that her soul would “take up permanent residence in the celestial regions” (R. Bachya, commentary on Genesis 23:1, sefaria.org). Thus, the title of the parashas, Chayei Sarah (the Life of Sarah) points toward the reward of chayei olam – eternal life – for the righteous.

This perspective on the hidden meaning of the parashas, is further exemplified by a reference to chayei olam (eternal life), in regard to the life of Abraham: “And Abraham expired, and died in a good old age, an old man, and full of years; and was gathered to his people” (Genesis 25:8). This phrase, “gathered to his people” (vayei’asef el amayv) is likened by Sforno to the bundle of life: “the bundle of souls who are part of the life after death” (Sforno, sefaria.org). Sforno continues, “there are all kinds of different spiritual levels among the righteous souls; not all attained the same level of righteousness while on earth, although all of them share the experience of enjoying eternal life” (Sforno, commentary on Genesis 25:8, sefaria.org).

The Bundle of Life

parashas Chayei Sarah 5782

“And the life of Sarah was a hundred and seven and twenty years; these were the years of the life of Sarah.” – Genesis 23:1, JPS 1917 Tanach

It’s interesting to note, that Judaism is often regarded as a worldly religion, focusing on our earthly lives, while not placing much emphasis on the next life, otherwise known as Olam Haba – the World-to-Come. However, when we delve into Torah, looking below the surface of the plain meaning, we begin to see a different picture. Additionally, the teachings of Chazal (the Sages), can inform us as well, concerning a perspective that brings us into a fuller knowledge of Torah.

Torah itself may be compared to the ocean, perhaps, because its depths are unfathomable. Moreover, it is recorded in Torah, that the number of creatures in the ocean is uncountable; perhaps, this also applies to Torah itself, in regard to the many facets of Torah. It is said that there are seventy faces of Torah, connotating the teaching that Torah presents its mysteries in many ways.

The parashas begins with the death of Sarah, a seemingly disconnected beginning to a narrative entitled Chayei Sarah – the Life of Sarah. Yet, the first word of the parashas, vayechi, meaning “life,” according to R. Bachya implies “something that exists permanently,” thereby, it could be inferred that this hints towards the understanding that her soul would “take up permanent residence in the celestial regions” (R. Bachya, commentary on Genesis 23:1, sefaria.org).

In this respect, Chayei Sarah, the Life of Sarah may be understood as an implicit message or remez (hint), concerning Sarah’s continued existence in Olam Haba. Thus the title of the parashas points to the promise of an Afterlife for the righteous in the World-to-Come. We see this promise reiterated, in regard to Abraham, towards the end of the parashas: “And Abraham expired, and died in a good old age, an old man, and full of years; and was gathered to his people” (Genesis 25:8).

This phrase, “gathered to his people” (vayei’asef el amaiv) is likened by Sforno to the bundle of life: “the bundle of souls who are part of the life after death, all of whom the righteous of the various generations who were like him in lifestyle” (Sforno, sefaria.org). Sforno continues, “there are all kinds of different spiritual levels among the righteous souls, not all attained the same level of righteousness while on earth although all of them share the experience of enjoying eternal life” (Sforno, commentary on Genesis 25:8, sefaria.org).

“Thy people shall all be righteous, they shall inherit the land forever.”

– Isaiah 60:21, JPS 1917 Tanach

Gateway to Gan Eden

“And the life of Sarah was a hundred and seven and twenty years; these were the years of the life of Sarah.” – Genesis 23:1

Abraham purchases a burial plot for Sarah in the land of Canaan. This becomes the first piece of real estate that was purchased in the land that was promised to Abraham and his descendants. “Sarah died in Kiriatharba — the same is Hebron — in the land of Canaan” (Genesis 23:2). This purchase established a “foot in the door” of eternal promise for the descendants of Abraham.

“I will give to you, and to your seed after you the land where you are an outsider – the whole land of Canaan – for an everlasting possession, and I will be their G-d.” – Genesis 17:8

There is a midrash that refers to the Cave of Machpelah where both Sarah and Abraham were buried, as the gateway to the Garden of Eden. For the purposes of this essay, what may be inferred, is that those who were buried there, attained entrance into the Garden of Eden. This can be supported in regard to both Sarah and Abraham.

For Sarah, there is clue given that her soul continued to live, and where else, except for Gan Eden, where the righteous bask in the kavod (glory) of the L’RD? This clue is found in the first phrase of the parahshas, vayihyu chayei sarah, and this was the life of Sarah. The verb, vayihyu is spelled in an irregular manner, implying something that has a sense of permanence. R. Bachya explains, that this is a reference to the soul of Sarah, continuing to live on in Shamayim (Heaven).

As for Abraham, consider the following: “And Abraham expired, and died in a good old age, an old man, and full of years; and was gathered to his people” (Genesis 25:8). This phrase, “gathered to his people” (vayei’asef el amayv) is likened by Sforno to the bundle of life. The “bundle of life,” that he refers to is found in reference to a prayer expressing the intent of Abigail, David’s future wife, for the eternal well-being of David: “yet the soul of my lord shall be bound in the bundle of life with the L’RD thy G’d” (1 Samuel 25:29).

In the Merit of

“The L-RD, the G-d of heaven, who took me from my father’s house, and from the land of my nativity, and who spoke unto me, and who swore unto me, saying: Unto thy seed will I give this land; He will send His angel before thee, and thou shalt take a wife for my son from thence.” – Genesis 24:7, JPS 1917 Tanach

“Therefore, I know that He will send His angel to make Your way prosper, to fulfill His promise to me.” – Rashbam, sefaria.org

When the time arrived for Abraham to find a wife for his son, Isaac, Abraham sent his trusted servant Eliezar on the mission, back to the land where Abraham had lived. Abraham explained to Eliezer that H’Shem would “send his angel” before him on the journey. When Eliezer arrived, he prayed, “‘O L-RD, the G-d of my master Abraham, send me, I pray Thee, good speed this day, and show kindness unto my master Abraham” (Genesis 24:12, JPS 1917 Tanach). In this manner, he prayed in the merit of Abraham, as per the tradition even today, regarding the prayers of the chassidim, in the merit of their Rebbes.

What is fascinating to note, is that within this parashas, there is another mentioning of prayer in the merit of a righteous person. Preceding Eliezer’s return, “Isaac went out to meditate in the field at the eventide; and he lifted up his eyes, and saw, and, behold, there were camels coming” (Genesis 24:63, JPS 1917 Tanach). Tradition infers that the field where Isaac meditated, i.e., “prayed,” was the field of the cave of Machpelah, where Sarah was buried. Therefore, commentary speaks of him, praying in the merit of his mother (the matriarch of the Jewish people) for Eliezer’s mission to be successful.

“The angel of the L-RD encampeth round about them that fear Him, and delivereth them.”

– Psalm 34:8, JPS 1917 Tanach