Today's Learning Gittin 9:8-9 O.C. 271:14-16 Avodah Zarah 25 Yerushalmi-- Sotah 37 Hamaayan/The Torah Spring edited by Shlomo Katz Lech Lecha Vol. X, No. 3 (440), 11 Cheshvan 5756, November 4, 1995 Siddur Avodat Yisrael writes that there is a chapter of Tehilim which corresponds to each parashah--this week Psalm 110. The Midrash Shocher Tov and the gemara (Nedarim 32b) interpret this chapter as referring to events in Avraham's life. When Avraham returned from defeating the Four Kings (as described in this week's parashah), he was met by Malki-Tzedek, King of Shalem (i.e., Yerushalayim). The Torah says of Malki-Tzedek (14:18), "He was a priest of G-d." Upon meeting Avraham, Malki-Tzedek said (14:19-20), "Blessed is Avram . . . and blessed is G-d." Avraham responded, the gemara tells us, "Do you then bless the servant before the Master?" Immediately, the gemara says, priesthood was stripped from Malki- Tzedek and given to Avraham and his descendants. Thus we read in our chapter of Tehilim (verse 4), "You shall be a priest forever, in accord with Malki-Tzedek's word." This means, the gemara explains, because of Malki-Tzedek's word. Maharal explains that a kohen must keep Hashem at the forefront of his thoughts, and Malki-Tzedek demonstrated by his words that he did not do so. (Chidushei Aggadot) Alternatively, this chapter may be interpreted as referring to mashiach. Ramban explains that King David called his descendant "My master" (verse 1) as a tribute to mashiach's greatness. All of the military victories which G-d wrought for David pale in comparison to what He will do for mashiach (Sefer Ha'vikuach). Abarbanel adds that mashiach will be a greater prophet than King David was (Yeshuot Meshicho). ************************************ The verses and commentaries on this page relate to the Chapter of Tehilim associated with our parashah (see page 1). "Your nation ('amcha') volunteered on the day of your campaign because of your majestic sanctity from the womb, from emergence; you possess youthful innocence like fresh dew." (110:3) The midrash reads the word "amcha" as another word with the same spelling, and interprets this verse as follows: Hashem said to Avraham, "I was with you ('imcha') on the day that you cleaved to My Name and went into the furnace." And, because Avraham was afraid that he had sinned by worshipping idols as a child, Hashem told him, "Just as dew evaporates, so your sins have evaporated; just as dew brings blessing to the world, so you will bring a blessing to others." Rav Yehuda Roseannes (the "Mishneh Le'melech") zatz'l asks: Why was Avraham afraid of his childhood sins? Didn't he know that a convert is in G-d's eyes like a newborn? Also, why did Hashem have to tell Avraham, "I was with you on the day that . . . went into the furnace"? Considering the miracle that occurred, would we think otherwise? In fact, the Rishonim (medieval commentaries) dispute whether or not Avraham and his descendants (until the Torah was given) were Jewish. This had halachic implications for those generations--for example, while non-Jews are forbidden to worship idols, they are not obligated to give their lives to sanctify G-d's Name. Thus, Avraham was not sure whether or not he had acted properly by going into the furnace; if he was not Jewish (as some Rishonim hold), then he had no right to risk his life in that manner. Then why would he have been saved miraculously? Perhaps, Avraham thought, he was saved only in the merit of his descendants. "No," Hashem said, "I was with you on the day that you went into the furnace." Why? "Because you cleaved to My Name." This explains also why Avraham was afraid of his childhood sins, for up to that moment, Avraham did not know whether he had the halachic status of a convert. [Ed. note: This does not refute the halachic view that Avraham was not Jewish, because (1) the midrash may be subject to other interpretations, and (2) midrashim are not generally accepted as halachic sources.] (Parashat Derachim II) ************************************ The people of Avraham's generation, the Generation of the Separation (i.e., the dispersement after the building of the Tower), did not know G-d, except for one member, by the name of Ashur (Assyria), who did know G-d. However, Ashur did not rebuke his contemporaries because he knew that his descendant, the Assyrian general Sancheirev, would curse G-d, and he felt that his contemporaries would consider him to be a hypocrite. However, when Avraham came along, Avraham informed people about G-d. (Midrash Tanna D'Vei Eliyahu Zuta ch. 25) ************************************ Why, asks Rav Akiva Yosef Schlesinger zatz'l (died 1922), was Avraham more credible than Ashur? Avraham too would have descendants who would blaspheme G-d! The answer lies in the difference between Avraham and Ashur. Ashur knew of G-d, but he did not serve G-d in any remarkable way. Not so Avraham, who made an outstanding kiddush Hashem (sanctification of the Name of G-d) through his experience in the furnace. Thus Avraham had more credibility, notwithstanding how some of his descendants would behave. Moreover, Avraham did not rebuke the people, he educated them in a soft and loving manner. [Ed. note--What Rav Schlesinger appears to be saying is the following: The precise language of the above midrash is that "Ashur did not rebuke his contemporaries . . . However, when Avraham came along, Avraham informed people about G-d." Apparently, Ashur's temperament was such that had he spoken up at all, it would have been in rebuke. To rebuke others, one must himself be pure. Avraham, however, did not rebuke--he lovingly educated. Thus, his own "faults" could be overlooked.] How did the sinners of that time know who would come from Ashur? Were they prophets? No, says Rav Schlesinger. Rather, the fact that Ashur's own service of Hashem was a very private matter (in contrast to Avraham's) was a sure sign that he would not pass it on to his grandchildren. The inevitable result is a Sancheirev. (Tosfot Ben Yechiel) ************************************ The midrash compares Avraham's coming to recognize G-d to someone who walks past a well-cared-for building and asks, "Who is the manager of this building?" When Avraham asked that question, Hashem "stuck his head out the window" and answered, "I am the owner of the building." Rav Simcha Wasserman zatz'l explains why Hashem identified Himself as the owner of the world when Avraham was looking for the manager: Avraham knew that if society has a manager, and it follows his rules, society succeeds. Therefore, Avraham wanted to know what those rules are. Hashem told him, however, "Think of Me first as the creator and owner of the world, then you may understand how I manage the world as well." (Reb Simcha Speaks) ************************************ The Eleventh of Cheshvan Today marks the yahrzeit of three figures from early in our history: Metushelach, Rachel Imenu, and Binyamin Hatzaddik. Metushelach lived 969 years, longer than any person whose age is recorded in the Torah. (Midrashim speak of other people living longer. For example, Serach, one of Yaakov's granddaughters, was still living at the end of the first bet hamikdash, some 1100 years after Yaakov died.) We know the exact date of Metushelach's passing from the verse (Bereishit 7:4), "For in seven more days time I will send rain upon the earth . . ." Rashi explains that out of respect for Metushelach, Hashem waited through the seven days of mourning for that tzaddik before bringing the flood. Others say that the generation of the flood earned a seven day reprieve because they mourned for Metushelach. (The flood started on the 17th of Cheshvan.) Metushelach taught Torah to Shem, the son of Noach. Also, the midrash lists Metushelach as one of the "Seven Shepherds" who will serve as mashiach's entourage. Rachel Imenu ("our mother") died in childbirth "on the road to Efrat"--identified as modern-day Bet Lechem (Bethlehem). Yaakov buried her there so that she could plead for her descendants when they passed by on their way to exile in Bavel. The prophet Yirmiyahu writes (Yirmiyahu ch.31), "Rachel cries for her sons, she refuses to be consoled." Hashem answers her, "There is reward for your efforts, and your sons will return to their boundaries." Binyamin was born on the day that his mother, Rachel Imenu, died and he lived 111 years (Shalshelet Hakabbalah). He is one of the four people in history who died without sin, i.e., they died only because death was decreed on man after Adam sinned. (The other three were Amram, the father of Moshe; Yishai, the father of David; and Kilav/Daniel, a son of David.) The tribe of Binyamin was the first to enter the Yam Suf (Red Sea). The first king, Shaul, came from Binyamin. Also, the bet hamikdash was built in Binyamin's territory. ************************************ Donations to Hamaayan are tax-deductible.