Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Vayera Volume VII/Number 4 (291) 18 Marcheshvan 5753/November 14, 1992 The Parasha begins, "And Hashem appeared to him (Avraham)," but there is no record of what Hashem said. Chazal teach that Hashem came to visit Avraham, who was ill. R' Moshe Feinstein (1895-1986), zatzal notes that this proves that the Mitzvah of "Bikkur Cholim" - visiting the sick; applies even if one cannot perform the two functions of that Mitzvah: aiding the sick person and becoming inspired to pray for him. (Hashem could just as well have helped Avraham from a "distance," and obviously, Hashem has no one to whom to pray.) What is the rationale for such an obligation? It is clear from here that the "purpose" of a Mitzvah does not create our obligation; it is merely a commentary on the commandment, but the Mitzvah exists regardless. Thus, for example, a person cannot exempt himself from the Mitzvah of Bikkur Cholim by the fact that he cannot help the sick person or by arguing that the person is well enough to pray for himself. The Mitzvah must be done nevertheless. (Darash Moshe, Vayera; see Igrot Moshe Y.D. I #223) ********************************************** R' Yisrael Salanter was extremely exacting in Mitzvah performance. Once, however, while visiting an acquaintance, he used only the absolute minimum amount of water required for "Netilat Yada'im" (washing). To his host's inquiry as to the reason, he answered, "I saw how hard the maid struggled to carry the heavy bucket of water from the well, and I do not wish to add to her burden. " Based on this story, says R' Ovadiah Yosef, shlita, we can understand why Avraham said "Let a little water be taken..." (B'reishit 18:4). Chazal note that Avraham offered to serve the bread himself ("I will take a loaf of bread" -- B'reishit 18:5), but he delegated the task of bringing water ("Let...water be taken."). Not wishing to impose on his servants, he said, "a little." (quoted in vaYomer Avraham, by R' Yosef's father-in-law) ************************************************** What was the test in the "Akeidah"? asks R' Eliezer M. Shach, shlita. Who would not sacrifice his own child if ordered to do so by Hashem Himself? The answer lies in the difference between the prophecy of Moshe and that of all other prophets. Hashem spoke to Moshe face-to- face, as one person would speak to another. Thus, Moshe received the message clearly. Other prophets, however, were given only an unclear message which they had to filter through their own values and preconceived notions [see Megilah 14b]. Thus Avraham was indeed tested as to whether he would understand Hashem's command or whether he would rationalize it away as meaning something else. (Avi Ezri Hil. Yesodei haTorah; quoted in Jewish Thought II #7 p.lO8) ******************************************************** "And Avraham returned to his youths." (22:19) Shlomo haMelech teaches (Mishlei 22:6), "Train - 'Chanoch' - a youth according to his way, even when he is old, he will not withdraw from it." R' Yisrael Alter (the "Gerrer Rebbe"), zatzal (died 1977) notes that the word "Chanoch" is related to the word which means dedication or renewal. The youth that one must train is himself; one must teach himself to approach every new situation with the vigor of youth. Interpreted homiletically, the above Pasuk tells us that after the Akeidah, Avraham returned to his youth. He did not rest with a feeling of satisfaction, but prepared himself to take on new challenges and to achieve even greater heights. This is further alluded to in Avraham's statement, "[Yitzchak] and I will go until 'Koh'" (literally: "so far"). the gematria of "Koh" is 25, the number of the day of the month on which Chanukah - - the holiday of rededication -- falls. (Beis Yisrael; quoted in Seasons of the Soul p.137) ************************************************* "And Hashem said to Avraham, 'Why did Sarah laugh, saying, "Will I indeed give birth when I am old"?"' (18:13) In fact, Sarah did not say that; she said that Avraham was old, but, say Chazal, Hashem changed her words in order to keep peace between Avraham and Sarah. Peace is so important, that one must sometimes bend the truth in its pursuit. Chazal say that Hashem's trademark (so-to-speak) is truth. We for our part, are supposed to emulate Hashem to the greatest extent possible, and therefore we must pursue truth at all costs. Why then is peace so important that complete truth must sometimes take second-place to it? R' Chaim David haLevi, shlita, explains that in this world, there is no objective truth. Therefore, when the danger of "Machloket" (strife) -- the most destructive force in the world -- is present, the truth as we see it can be bent a little in order to save the world. (Aseh Lecha Rav IV p.304) ********************************************** R' Shimon Schwab, shlita, states a similar idea: Chazal say that when Hashem created the world, Truth said, "Don't create man for he will be a liar." Thereupon Hashem threw Truth down to earth and said "Truth will grow from the earth". There are two kinds of truth: the absolute heavenly truth which is known only to prophets, and earthly truth, which is anything we say which is not deceitful. This latter is the minimum we must strive for, until such time as we can achieve the former. (Selected Writings p.307) ******************************************* Why was Avraham's son named "Yitzchak" -"he will laugh" in the future tense? Because for the moment, explains R' Avigdor Miller, shlita, it is the non-Jews and those who discount our beliefs who laugh at us, but we will, in the future, have the last laugh! (Rejoice o Youth! p.28 paragraph 57) ******************************************* The learning schedule for this Shabbat is: Mikvaot 1:7-8 O.C. 510:11-511:2 Ketubot 18 Yerushalmi-Horiot 14 ************************************ The hard copy distribution of this week's Hamaayan is sponsored by: Rochelle Dimont Sahra and Yale Ginsburg and family Yocheved and Jonathan Neuman, and Chayim Dimont in memory of mother-in-law and grandmother, Chana Dimont, and father and grandfather, Louis Tarshish ************************************ Donations to Hamaayan are tax deductible