Today's Learning Sukkah 1:3-4 O.C. 64:1-3 Bava Metzia 116 Yerushalmi-- Yoma 13 HAMAAYAN/THE TORAH SPRING edited by Shlomo Katz LECH LECHA Vol. IX, No. 3 (387), 10 Cheshvan 5755, October 15, 1994 The midrash states that there is no Shabbat on which we do not read the "Parashah of Lot." Is this true? Certainly not, if the midrash means that every week we read the story of Lot! What the midrash means, says Rav Shimon Schwab shlita, is that there is no week in which we do not relive the story of Lot. How so? When we first meet Lot he is living in the holiness and sanctity of Avram's (Avraham's) home. He suddenly becomes wealthy and, the next thing we know, he is living in Sdom. Similarly with us. Every week we keep Shabbat in holiness and sanctity, but what happens the moment Shabbat ends--do we return to the money-chase? If so, we are reliving the Parashah of Lot. (Selected Writings p.305; Me'ayen Bet HaSho'aivah p.29) ************************************ Rav Dovid Kronglas zatz'l quoted the Sefer Sha'arei Orah: Avraham was known for his chessed, often translated "kindness." What is chessed? It is anything that a person does without being forced to do it. Accordingly, all of Avraham's service to Hashem was chessed. He had no teachers, and his parents did not teach him how to serve Hashem. All that he did was voluntary, and was, so-to-speak, a kindness to G-d. (Sichot Chochmah U'Mussar p.16) ************************************ We read in Parashat B'reishit: "This is the story of the heavens and the earth at their creation." The word for "at their creation"-- "b'hibar'am" --is expounded upon in several ways. Firstly, the word has a raised letter "heh." This signifies, say Chazal that the world is like that letter; it has a wide opening at the bottom, and any sinner who wishes to "drop out" may do so. Secondly, the word "hibar'am" is composed of the same Hebrew letters as the name "Avraham." This teaches that the world was created in anticipation of Avraham's merit. Taken together, notes Rav Chaim Friedlander zatz'l, these two drashot on the same word outline the choice of paths which lies before each of us. We can be like Avraham or we can (G-d forbid) choose to be among those who drop out. (Siftei Chaim I p.32) ************************************ "The bird of prey descended upon the carcasses, and Avram drove them away." (15:11) In this vision, known as the Berit bein HaBetarim, Hashem showed Avram (Avraham) the four nations which would enslave the Jewish people. Each was represented by a different animal which Avram slaughtered (i.e., the carcasses). The bird of prey represented mashiach. Why did Avram drive it away? Because, writes Abarbanel, Avram knew that a premature arrival of mashiach, while it would bring some salvation to the Jews, would prevent a complete redemption. This he wanted to prevent. (Yeshuot Meshicho) ************************************ "Aner, Eshkol, and Mamre--they shall take their share." (14:24) Someone once asked Rav Yehuda Horowitz of Dzikov zatz'l why he did not make an effort to share his Torah learning with others. "There are two kinds of soldiers," he replied. "One goes out to war, while the other stays behind to protect the home-front. Yet we see from the above verse that Avram (Avraham) considered the latter equally deserving of a share in the booty. David HaMelech too instituted this practice in his army. "I am like that latter type of soldier. Others go out to wage war by spreading Torah knowledge. I remain behind and protect the home-front." (quoted in Zecher Tzaddik L'Verachah p.91) ************************************ "Your name shall no longer be 'Avram'; your name shall be 'Avraham' because I have made you the father of nations." (17:5) This is a commandment, which one who calls the first patriarch "Avram" transgresses. By contrast, it is permitted to call the third patriarch by his original name "Yaakov" (even after his name was changed to "Yisrael"), because Hashem Himself called him that. Why is it so terrible if one calls Avraham "Avram"? Rav Yechezkel Abramsky zatz'l explains that the patriarch's new name signifies that he is the father of nations, that is to say the father of converts to Judaism. Converts are allowed to call Hashem (e.g., in prayer), "The G-d of our fathers," because they are "children" of Avraham. They are not, however, children of Avram. Thus, one who calls the patriarch "Avram" in effect disowns a portion of the Jewish people, something which is not acceptable. (Chazon Yechezkel: Berachot 13a) ************************************ Rabbenu Asher 5010 (1250) - 15 Marcheshvan 5088 (1327) Rabbenu Asher ben Yechiel was born in Germany and was a member of one of the most distinguished rabbinic families of the Middle Ages. Among his ancestors was Rabbenu Gershom Me'or HaGolah ("The Light of the Exile"), best-known in popular circles for his enactments banning polygamy and forbidding divorce without the wife's consent. Rabbenu Asher continued the tradition of his illustrious ancestors, both through his own works and through his eight sons. The most famous of these were Rabbenu Yaakov, author of the Tur Shulchan Aruch, Rav Yechiel, the principal teacher of Rabbenu Yaakov, and Rav Yehudah, who left behind many responsa from his tenure as a rabbi in Toledo. Rabbenu Asher, generally known by the acronym "Rosh," was one of the leading students of R' Meir of Rothenburg. After his teacher's death (while a hostage) and the murder of a colleague, Rabbenu Mordechai, by Crusaders ym"sh, Rosh decided to leave Germany. He arrived in Spain in 1306, and, with the help of Rav Shlomo Aderet ("Rashba"), was appointed Rabbi of Toledo. Rosh and Rashba, the leading scholars of their respective countries, had been corresponding for years. Rosh's major work is his halachic compilation, found in our editions of the Talmud immediately following the tractate itself. This work is a major source of the law down to our time. Also found in our editions of the Talmud are Rosh's commentaries to several tractates, notably Nedarim, Nazir, and Tamid. Among his other works are a commentary on the Torah and a short ethical treatise entitled Orchot Chaim. When Rosh settled in Spain he brought with him the study method of the German and French scholars known as the "Ba'alei Tosfot." The Tosfot HaRosh, his own work in this style, is regularly used to elucidate the meaning of those Tosfot which are printed alongside the gemara. ************************************ DONATIONS TO HAMAAYAN ARE TAX DEDUCTIBLE