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On the third day, Avraham lifted up his eyes and he saw the place from afar and Avraham said to his young men, abide you here with the donkey. (22:4,5)

Chazal explain Avraham’s vision. He saw a cloud attached to the mountain. This symbolizes Hashem’s presence over the mountain, waiting for Avraham and Yitzchak’s arrival. Avraham asked Yitzchak, “Do you see what I see?” “Yes, I do,” responded Yitzchak. Avraham subsequently questioned his servants, “What do you see?” When they answered, “Nothing,” he concluded, “Since the donkey does not see, and you as well do not see, you are no better than the donkey.  Therefore, stay here with the donkey.” This Midrash does not seem consistent with other Midrashim, which state that these two servants were actually Eliezer and Yishmael….

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For I have known him to the end that he may command his children and his household after him. (18:19)

Various means are available to infuse our children with a love for Torah and an appreciation of its mitzvos.  Most of these methods are successful only under the immediate direction of the guardian or teacher. Our mission as parents and educators is to imbue our charges with such a devotion that, when the child has grown up and attained the independence which comes with adulthood, he will continue to attach importance to the teachings of parents and former teachers. Rabbi S.R.  Hirsch z.t.l.  explains that such obedience, which develops as the child matures, is the prime objective of all education….

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And Hashem appeared unto him (Avraham) in Elonei Mamre . . . and he lifted up his eyes and looked, and behold three men stood over him and he ran to meet them . . . and he took curd and milk and the calf which he prepared and set it before them. (18:1,2,8)

The Torah’s narrative elaborates Avraham’s unparalleled performance of hachnosas orchim, hospitality to wayfarers. Indeed, many halachos regarding the proper performance of chesed, kindness, are derived from this pasuk. Rabbi A. Pam, Shlita, makes a noteworthy observation. When Avraham noticed the three strangers, he was personally in the midst of receiving the Shechinah. He was completely withdrawn from any form of physical sensation. The world of gashmius, materialism, was theoretical. When the opportunity to perform kindness surfaced, however, he immediately turned to prepare food for the guests. Nothing was spared. A sumptuous meal with all of the trimmings was prepared. Suddenly,…

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בצדק תשפט עמיתך

With righteousness shall you Judge your fellow. (19:15)

Judging a fellow Jew judiciously is vital, because we often do not see the entire picture, which precludes us from thinking positively prior to rendering judgment. Furthermore, if we are not prepared to give our fellow the benefit of the doubt, why should Hashem do the same for us – especially when He knows the truth concerning our actions? He might be inclined to acquiesce or gloss over some of our infractions when He knows that we act similarly towards others. Last, by exerting patience and waiting to root out the whole story, not only will we spare ourselves the…

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קדשים תהיו כי קדוש אני

You shall be holy for holy am I. (19:2)

Be holy because holiness means to be G-d-like. Ki kadosh Ani, “because I/Hashem am holy.” It is not enough to be observant — or even to be virtuous or righteous. One must strive for kedushah, holiness, sanctity, because that defines Judaism. Kedushah means to be separate, distinct, different, to be unlike other peoples. Our laws are different; our definition of virtue and kindness is not subject to human rationale. It is all mandated by the Torah. Hashem sets before us the Law which, as interpreted by our Sages, defines what is right and what is wrong, what is virtuous and…

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ושמרתם את חקתי ואת משפטי אשר יעשה אתם האדם וחי בהם

You shall observe My decrees and My laws, which man shall carry out and by which he shall live. (18:5)

The Talmud (Yoma 85B) expounds on the words, v’chai bahem, “and live by them,” that pikuach nefesh, saving a life, takes precedence over all mitzvos, except for the three cardinal sins: murder; idolworship; adultery (and shmad, when gentiles force a Jew to choose between Hashem and his own life). Under such circumstances, one forfeits his life. Rashi interprets v’chai bahem to mean that, as a result of one’s adherence to mitzvos, he will achieve eternal life in Olam Habba, the World to Come. Horav Hillel Vitkind, zl, explains v’chai bahem homiletically as applying a mussar, character refinement, approach. A person…

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ולקח מלא המחתה גחלי אש מעל המזבח מלפני ד' ומלא חפניו קטרת סמים דקה והביא מבית לפרכת

He shall take a shovelful of fiery coals from atop the Altar that is before Hashem, and his cupped handful of fiery ground incense-spices, and bring it within the Curtain. (16:12)

The Kohen Gadol entered the Kodesh Hakodshim, Holy of Holies, four times on Yom Kippur. The first time was to burn incense. This was followed by sprinkling the blood of the bull between the Badim, Poles, of the Aron Kodesh. The third time, he entered with the blood of the sa’ir, he-goat, that was slaughtered l’Hashem. This blood was also sprinkled. Each time the Kohen Gadol entered the Kodesh Hakodshim, he immersed himself in the mikveh. He also changed the vestments, since the Kohen Gadol was not permitted to enter the Holy of Holies while wearing gold vestments. He performed…

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And you will no longer be named Avram, your name will be Avraham. (17:5)

In Berachos 13a the Talmud states that whoever calls Avraham “Avram” transgresses either a positive commandment or a prohibition.  One may refer, with equanimity however, to Yaakov by his other name, Yisrael. Rabbi Eli Munk z.t.l. explains that Avraham’s situation is different.  With the act of circumcision he was transformed into a totally new being. The bris mila is accompanied by a complete metamorphosis. This transformation signals a distinct severance with the past, socially as well as morally and physically. No room for regression is allowed. The “Avram” of old is gone forever. The new Avraham belongs to an entirely…

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And there was a famine in the land. (12:10)

Chazal state that the world will experience ten instances of famine overtime. The first was during Adam’s tenure, followed by one during Lemech’s generation. The third was the one which caused Avraham to move. According to Pirkei D’rabi Eliezer, the last famine will present itself prior to the advent of Moshiach. This famine, however, will be of a different nature. It will be a spiritual famine in which people will literally starve for Torah knowledge. This is consistent with the words of the Navi in Amos 8:11, “Behold the days are coming . . . and I will send a…

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And I will bless you and make your name great and you will be a blessing. (12:2)

Rashi cites the Midrash which explains that “And you will be a blessing” refers to the Shemone Esrai blessing which is concluded with Avraham’s name, Magen Avraham, as opposed to Yitzchak and Yaakov. Prior to World War II, Rabbi S. Shkop z.t.l. rendered a homiletic exposition of this pasuk in relationship to contemporary world events.  Eastern European Jewry was greatly affected by the turbulent times. Jewish youth especially were becoming alienated from Torah. Yeshiva enrollment in most areas was rapidly diminishing. It had reached the point that there was fear that the wh The Midrash responds to this suggestion in the negative….

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