Today's Learning Sukkah 2:6-7 Sponsored by O.C. 70:1-3 Sarah & David Maslow Bava Batra 5 in memory of their fathers Yerushalmi-- Archie Maslow A"H(18 Marcheshvan) Yoma 20 & Samuel Holstein A"H(25 Marcheshvan) The Vogel family in memory of father and grandfather Aharon Yehuda ben Yisrael Vogel A"H HAMAAYAN/THE TORAH SPRING edited by Shlomo Katz VAYERA Vol. IX, No. 4 (387), 17 Cheshvan 5755, October 22, 1994 The midrash relates that Hashem appeared to Avraham on Mamre's property because Mamre had advised Avraham to circumcise himself. But why had Avraham asked for advice? Rav Aryeh "Leibchik" Broida zatz'l (brother of the "Alter of Kelm") notes that sometimes people experience some sudden stimulus which leads them to perform a mitzvah on an emotional high. Such a spiritual experience, however, will not lead to consistent observance; consistency requires an intellectual commitment. (For example, Rav Leibchik writes, people have an instinctive emotional objection to speaking Lashon HaRa of the dead. However, this does not carry-over to preventing the much graver sin of speak evil of the living.) When Hashem told Avraham to circumcise himself, Avraham was deeply moved. But he knew that the mitzvah should not be performed out of such feelings. Therefore, he went to his friends Aner, Eshkol and Mamre and talked it over with them until his emotional high had "worn-off." Another midrash states that we might not know which is greater-- the deeds of the righteous or the deeds of the wicked; therefore the Torah tells us that the deeds of the righteous are greater. Rav Leibchik explains this strange midrash in light of the above. We might not know which is greater--the consistent goodness of the righteous or the sudden righteousness of the wicked. The Torah teaches us, therefore, that consistency is the greater good. ************************************ "His wife looked behind him, and she became a pillar of salt." (19:26) Why were Lot and his family not permitted to witness S'dom's destruction? Rav Kook zatz'l explains that the effect on a person of witnessing a sinner's punishment depends upon the person's own standing. If one is basically righteous, witnessing the sinner's punishment will encourage a person to improve himself even more. However, if one is mired in evil--as Lot and his family were--it is better that he does not see his friends' end. This is because the threat of punishment can be more intimidating than the punishment itself; if one knows what he is contending with, he may convince himself that he can withstand it. (Ein Ayah: Berachot Ch.9, No.11) ************************************ "Avraham arose early in the morning, to the place where he had stood before Hashem." (19:27) From this verse, the gemara (Berachot 6b) derives that one should have a fixed place for prayer. Why is this necessary? asks Rav Gavriel zatz'l (uncle of Rav Chaim Chizkiyah Medini, author of Sdei Chemed). After all, Hashem is everywhere! This may be answered with an example from everyday life. Even people who own fine china and crystal also own cheaper dishes, but only the former are kept on display. Assigning something a prominent place is a sign that that thing is valued. Similarly, assigning a fixed place to prayer and keeping that place clean and respectable is a sign that one values prayer. This, in turn has a positive effect on the manner and efficacy of one's prayer. (quoted by Rav Medini in his Kuntres Nitzchiyut Yosef) ************************************ "[H]e split wood for the offering. . ." (22:3) The wood which Avraham chopped for the akeidah obtained the status of hekdesh--something set aside for service of G-d. Avraham later used this wood for sacrificing the ram which he offered in place of Yitzchak. This teaches, writes Rav Eliezer David Gruenwald zatz'l, that man's good intentions are equivalent to good deeds. Avraham could burn the ram with the wood that had been set aside for sacrificing Yitzchak because sacrificing the ram was equivalent in G-d's eyes to offering Yitzchak. In light of this, we can understand the midrash which teaches that the Yam Suf split for the Jews because Avraham burned the ram. Chazal say that the prosecuting angel argued before G-d that the sea should not split; the Jews did not deserve it. However, explains Rav Gruenwald, Hashem looked at the Jews' intentions rather than at their deeds. If they had not been persecuted so, they would have served Hashem even in Egypt. (Chasdei David p.107) ************************************ Rav Chaim Yosef David Azulai zatz'l ("Chida") writes that Ephraim (Yosef's son) was named after Avraham and Yitzchak. How so? "Ephraim" means "two ashes"--it refers to the ashes of Avraham which Hashem keeps before Him, as if Avraham had given his life in Nimrod's furnace, and to the ashes of Yitzchak, as if Yitzchak had died in the akeidah. [Hashem views righteous thoughts as deeds--see above.] (Midbar Kedemot) ************************************ Rav Shlomo Aharon Wertheimer zatz'l explains further that the trials of Nimrod's furnace and of the akeidah complement each other. On the one hand, if Avraham had sacrificed Yitzchak, he would have had to live with the pain for the rest of his life. Not so (obviously) if he had given his own life. On the other hand, there are some individuals who would do anything to save their own lives (see Iyov 2:4), so perhaps the furnace was the greater trial. Avraham, however, passed both types of tests. (MiKedem L'Ayin) ************************************ Rav Rephael Hamburger born 24 Marcheshvan 5482 (1721) - died 26 Marchesvan 5564 (1803) Rav Rephael ben Yekutiel Ziskind HaKohen, a descendant of Rav Mordechai Yaffe (author of Levushim) and an ancestor of the Chafetz Chaim, was a leading student of Rav Aryeh Leib Gunzberg, author of Sha'agat Aryeh. Rav Rephael was an extremely gifted child, and his father took great care to guide him in the path of Torah, especially after the child's miraculous recovery from a nearly fatal illness at the age of ten. After that illness, young Rephael became a student of Rav Aryeh Leib, who was then in Minsk. Seven (some say nine) years later, despite his youth, Rav Rephael was named Rosh Yeshiva in place of his teacher, who had resigned. This illustrious position was followed by others, culminating in the Rabbinate of the so-called "Triple Cities"--Altona, Hamburg, and Wandsbeck. He was appointed to that position on 27 Nissan 5536 (1776). In 1799, Rav Rephael resigned, explaining that he wanted to spend the last years of his life taking extra care to avoid listening to Lashon Hara. This, he felt, would be impossible as a practicing Rabbi. Even before that, every visitor to Rav Rephael would be warmly welcomed but, at the same time, admonished not to speak Lashon Hara. Rav Rephael composed several works, including Torat Yekutiel, Marpeh Lashon, and She'eilot U'Teshuvot V'Shav HaKohen. Certain Reformers who were enemies of Rav Rephael persuaded a leading sage of the generation to publish his notes on the work Torat Yekutiel. They then intercepted the manuscript on its way to the publisher and altered its respectful tone to one of degradation and insult towards Rav Rephael. When Rav Rephael resigned his last rabbinical position, the King of Denmark (in whose realm the Triple Cities then were) wrote to him expressing his sorrow at the news of the Rabbi's retirement and thanking him for his activities on behalf of his people and humanity in general. ************************************ Donations to Hamaayan are tax-deductible.