Tag: Weekly Reading

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

Abraham, the Hebrew – Part Two

motzei Shabbos: parashas Vayeira 5782

There is an added dimension of Judaism that can be learned from the example of Abraham, when he is not cast in the light as being the first Jew. Words have connotations that can sometimes be misleading when the word is applied in a more general manner than its normal usage. Case in point, in regard to Abraham, who led an exemplary life, about four hundred years, before the Torah was given. How was he able to live in a manner that exceeded the level of morality of that generation? One answer is found in the phrase, derech eretz (literally, “way of the land”), that connotes being a mentch (good person), inclusive of basic ethics, a sense of responsibility, and consideration of others. In fact, this is considered to be a prerequisite for the observance of mitzvoth (commandments, as per found in the Torah). So, the lives of Abraham, Isaac, and Jacob serve as examples of derech eretz, whereof we can learn the basic positive character traits that G-d would expect of us, before we even place ourselves, figuratively speaking, of course, at the base of Mount Sinai, where the Torah was given.

Yet, if Abraham is cast in the framework of being the first Jew, as if being Jewish were synonymous with the observance of the mitzvoth, then we will totally miss the point of what the moral legacy of Abraham has to offer us. Furthermore, above all else, Abraham exemplified emunah in the form of his faithfulness towards H’Shem, as demonstrated by his obedience to H’Shem’s directive, when tested ten times throughout his life. Torah specifically states, about Abraham, “And he believed in the L-RD; and He counted it to him for righteousness” (Genesis 15:6). Therefore, let us not forget the primacy of emunah (faith) in our lives, when considering our own relationship to H’Shem. Is this faith also a prerequisite to the observance of Torah? If we consider the nature of the first commandment, then faith is primary, as stated, “I am the L-RD your G-d,” a declarative statement that according to commentary implies that the first commandment is the directive to believe in G-d; only then, to receive the mitzvoth based upon the authority of the One who  gave us the commandments at Sinai.

The Essence of a Test

“G-d did prove [test] Abraham, and said unto him: ‘Abraham’; and he said: ‘Here am I’ [Hineni]. And he said, ‘Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee [lech lecha] into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of.’”

– Genesis 22:1-2, JPS 1917 Tanach

As for Abraham’s response, when he was called by H’Shem, “Hineni,” commentary reads, “Such is the answer of the pious: it is an expression of meekness and readiness (Midrash Tanchuma, Vayera 22; sefaria.org). With one word, Abraham demonstrated his commitment to G-d as his servant; so, that in a state of preparedness to obey whatever commanded of him, when told to bring his son, Isaac up as an offering, he did not flinch.

The question may be asked, that if G-d is omniscient (all-knowing), why did he need to test Abraham’s faithfulness towards Him? Nachmanides’ comment, seems to answer this question, that Abraham showed he was willing to “bring forth the matter from the potential into actuality so that he may be rewarded for a good deed, not for a good thought alone” (Nachmanides on Genesis 22:1, sefaria.org).

This is the nature of our lives, that G-d would test the quality of our every breath, were it possible, to see if we are willing to serve Him with our all – that is every ounce and fiber of our being. Yet, the tests that are designed for us, the challenges that are tailor made for each individual, are done so in order to create an opportunity for our strengths to be expressed in actuality, thereby demonstrating the veracity of our positive character traits. Additionally, “G-d trieth the righteous” (Psalms 11:5), in order to increase a sense of righteousness within an individual, so that moral rectitude will permeate his being (Bereishis Rabbah 34).

Fair is Fair

“G-d heard the cry of the boy, and an angel of G-d called to Hagar from heaven and said to her, ‘What troubles you, Hagar? Fear not, for G-d has heard the cry of the boy from where he is.”

– Genesis 21:17, JPS 1985 Tanach

The midrash comments on the phrase, “from where he is,” by paraphrasing it as such: “in that condition in which he now is” (Genesis Rabbah 53:14, sefaria.org). As further explained, “He shall be judged according to his present deeds, and not according to those actions which he may do in the future” (Ramban; sefaria.org). Nachmanides further notes that the plain meaning is that G-d would provide water for the boy, in the very place that he was without further ado. And, so G-d opened the eyes of Hagar, whereafter “she saw a well of water. She went and filled the skin with water, and let the boy drink” (Genesis 21:19).

Thus, if a generalization can be made, two inferences may be drawn out, one each from these two different interpretations. In the plain sense of the verse, G-d will meet us where we are at, when we call out to Him. In our very present needs, we seek relief from G-d when all else seems to fail. Our nisyanos (challenges) in life are sometimes of this kind. And, H’Shem willing, our help will appear in a manner that may even be unexpected, inasmuch that we had not considered such and such prior to our eyes being opened to the potential source of benefit for our relief.

In the more theological sense of the verse, we are seen by G-d for who we are at the time of need, regardless of who we will become in the future. For, “the L-RD is good to all; and His tender mercies are over all His works” (Psalm 149:9, JPS 1917 Tanach). Consider how Lot was blessed through the merit of Abraham, despite Lot’s immoral behavior that expressed itself, later, after he was spared from the fire and brimstone that fell upon Sodom and Gomorrah. It is important to note, that our condition in the future will be judged: if the righteous fall into a life of sin, “none of his righteous deeds shall be remembered.” And, if the wicked turn away from a sinful lifestyle, “none of his sins that he committed shall be remembered against him” (Ezekiel 33:12-16, JPS).

Vayeira – 2

“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 burnt offering on one of the heights that I will point out to you.”

– Genesis 22:2, JPS 1985 Tanach

The epitome of the Akeidah, the Binding of Isaac was the resolve 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. This was the tenth and final test of his faithfulness towards G-d, as proved by his obedience to carry out His will. Previously, Abraham trusted in G-d, to follow His directives, despite all of the prevailing 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. Yet, Abraham trusted in H’Shem; perhaps, knowing that He would be able to resurrect Isaac, as implied by the Zohar, whereof the beracha, “Blessed is He who quickens the dead,” is attributed to Abraham, right before he was about to offer up Isaac.

The tension point between Abraham and Isaac occurs when Isaac asks his father, Behold the fire and the wood; but where is the lamb for a burnt-offering [olah]?” Abraham responds, “‘G-d will provide Himself the lamb for a burnt-offering, my son.’” Then, the narrative conveys the resolution to Isaac’s concern: “So they went both of them together” (Genesis 22:7-8, JPS 1917 Tanach). The challenge of Isaac was to be in one accord with G-d’s will. As the sages explain, “it was at this moment that Isaac realized that he was to be the offering; even so, he was one within the intentions of his father. They went together to the mizbeach (altar), prepared on Mount Moriah. Rashi comments, “with equal intentions to fulfil the will of the Creator” (sefaria.org). Therefore, let not Isaac’s commitment be diminished, for he willingly went with his father Abraham, up the mountain. “He carried the wood on his back, like a man bearing his cross” (Genesis Rabbah 56).

Vayeira – 1

“And the L-RD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day; and he lifted up his eyes and looked, and, lo, three men stood over against him; and when he saw them, he rant to meet them from the tent door, and bowed down to the earth, and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant.” – Genesis 18:1-2, JPS 1917 Tanach

The traditional rendering, according to most commentaries is puzzling. The verse reads, “My l-rd, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant” (Genesis 18:3). Most commentators view this request to be addressed to the L-RD from Abraham, asking for His presence to remain, while he attends to his three guests. Yet, a closer reading reveals a more nuanced view: Abraham “prostrated himself on the ground,” and then made his request to the three guests, who were in front of him.

Moreover, the word rendered above as lord, is the Hebrew word, “Ad’nai.” It is first used in the Tanach, when Abraham addresses the L’RD, in regard to his inheritance, inasmuch that he was to be the father of nations, yet, was childless. The word, can mean Master, and indicates Abraham’s acknowledgment of the L’RD as L’rd of his life. When he prostrates, as mentioned above, in front of the three men, who are really angels, he is addressing them at the same level he addresses the L-RD.

“And the L-rd appeared to him. How? Three men who were angels came to him.”

– Rashbam, sefaria.org

Abraham, the Hebrew

motzei Shabbos: parashas Lech Lecha 5782

“Abram the Hebrew – now he dwelt by the terebinths of Mamre.”

– Genesis 14:13, JPS 1917 Tanach

I would like to give a brief shpiel, in regard to the designation of Abraham as an Ivri. This word, denoting his ethnicity, as it were, is transliterated as “Hebrew.” And, in fact, if somebody speaks Ivrit, that means he speaks the Hebrew language. While for all intended purposes, on behalf of those who would like to instill a sense of continuity into Judaism, by claiming that Abraham was the first Jew, this is not actually the case, according to the most basic chronology in regard to the use of the word, Jew, as referring to a specific population or adherent of the religion referred to as Judaism. It would be more to say that Abraham was the first monotheist, as will be shown later in the discussion on the actual meaning of the word, Ivri.

The term Jew is derived from Judah, who was one of the twelve sons of Jacob. Each of the twelve tribes of Jacob consisted of persons who were referred to as members of their particular tribes, such Benjamites, Ephraimites, and Danites. So, a Judahite would have specifically been a member of the tribe of Judah. Not until sometime after the destruction of the first temple, and the seventy year exile, did the term Judahite become a more general designation. Why? Because, primarily, only members of the tribe of Judah and Benjamin returned to Israel after the seventy year exile – the Judahites, being the more populous tribe.

So, what is the significance of pointing out the difference between the words, ivri and Jew, inclusive of their actual use in history, as opposed to placing meanings upon them, derived from a perspective that recasts, specifically, the word “Ivri” in a quasi-religious light? One benefit is clear, in regard to being able to draw out the actual implications of the word Ivri (Hebrew), that referred to Abraham, and his descendants, who also became known as Israelites. For example, the word Ivri is said to mean “the other side;” thus, Abraham was from the other side of the Euphrates River (Rashi; Genesis Rabbah 42:8). From a symbolic perspective, commentary notes that Abraham was on the other side, in regard to his newfound monotheistic faith, while the rest of the world was steeped in idolatry.

Another point of significance is to make clear that the word Jew, eventually designated the same people known as Hebrews and Israelites, only many generations later, while living in the land of Israel, during the second Temple period. Yet, even to think of Abraham’s descendants living in Israel at that time as Jews, in the same sense that we think of ourselves today, would not be exactly correct either. Namely, because there was no religion, per se, in and of itself, called Judaism at that time. What we think of as the Jewish religion today, was simply the national way of life at the time, mostly centered around Temple worship, as well as synagogues that had been established around the country. The Judaism that we practice today is the result and consequence of our expulsion from Israel after the second Temple was destroyed in 70  C.E. At that time, a center of learning was established in a city called Yavneh, where the sages learned, and from where the Mishnah was eventually codified. Centuries later, Judaism continued to flourish, because of the continuity provided for by way of the Talmud, the observance of the mitzvoth (commandments), and the traditions.

A Test of Integrity

“And Melchizedek king of Salem brought forth bread and wine and he was the kohein (priest) of El (G-d) the Most High.” – Genesis 14:18

“Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession.” – Avos 6:9, sefaria.org

“G-d acquired these five possessions to serve as the instruments by means of which He can bestow His kindness and generosity on man, to let him rise to the lofty position of comprehending His greatness.” – Akeidat Yitzchak, sefaria.org

A tenth of all that Abraham retrieved from the five kings was given to Melchizedek; the remainder was considered properly tithed from the perspective of a later Torah injunction; yet, Abraham kept none of this, for his reward has to do with heaven and earth. Therefore, what has any man to offer Abraham? The King of Sodom’s riches would have been devoid of any spiritual blessing, since they would not have been bestowed upon Abraham by G-d; but, rather by man.

While it is true that blessings can be given to someone through men, according to G-d’s design, this would not have been the case, in regard to the loot that was recovered by Abraham, when rescued his nephew Lot, who was captured by the five kings. Why? Because Abraham was righteous, and “disdained profit gained through oppression” (Akeidas Yitzchak; sefaria.org). That is to say, that he forsook the wealth that was rightly his according to custom in order to maintain his integrity.

Every now and then, we may find ourselves in a similar position, not necessarily having to do with possessions; rather, as pertaining to a challenge designed to test the integrity of our convictions. Our belief and practice, as well as the strength of our convictions must be tested, so that we are able to permit these to take root in actuality. The tests designed for Abraham, throughout the narrative of his life, as recorded in Torah, may also be understood this way.

“The L-RD trieth the righteous.” – Psalms 11:5, JPS 1917 Tanach

Pivotal Points

parashas Lech Lecha 5782

“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 necessity of G-d’s of 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 repentance to others, and ultimately to become the means through which a type of redemption would occur for all of mankind.

In the case of Noah, it is evident that G-d favored him for a specific reason. Immediately following “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 recognition 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. Before Abraham, Sarah, and his nephew Lot set out for Canaan, there were “persons that they had acquired in Haran.”

These souls are said to be converts to Abraham’s newfound monotheistic faith. It is this faith as demonstrated by his obedience to the L-RD’s calling, that Abraham is considered righteous: For, “he believed in the L-RD; and He counted it to him for righteousness” (Genesis 15:6, JPS). “O ye seed of Abraham His servant, ye children of Jacob, His chosen ones. He is the L-RD our G-d; His judgments are in all the earth” (Psalm 105:6-7, JPS 1917 Tanach).

motzei Shabbos: Noach 5782

 “And the L-RD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.”

– Genesis 6:5, JPS 1917 Tanach

“Ten generations from Adam to Noah, in order to make known what long-suffering is His; for all those generations kept on provoking Him, until He brought upon them the waters of the flood.”

– Pirkei Avos 5:2, sefaria.org

“In G-d’s long-suffering we can learn a lesson of patience and forgiveness. Even though in the end G-d did decide to destroy the world, He did not do so immediately, but gave the world a chance to repent“ (English Explanation of Mishnah; sefaria.org). Therefore, we can see that G-d is not only just; he is also merciful. It is only fair to give others a second chance in life, as G-d did with the generation of the Flood. On a personal level, although we do not know what the person being forgiven will do in the future, it is up to us to attempt to amend the situation. And, moreover, to caution others against aveiros (sins), and expound upon the importance of teshuvah (repentance), is humane. We can not foresee whether others will do teshuvah or not; yet, we must give others the opportunity to mend their ways.