Lech Lecha – Page 12 – Peninim on the Torah

“Now the people of Sodom were wicked and sinful to Hashem, exceedingly.” (13:13)

Horav Yaakov Moshe Charlop, z.l., claims that the evil perpetrated by the inhabitants of Sodom was motivated by a philosophy of evil. This is the only way that this evil could have spread throughout the entire community to the point that there were not even ten righteous people to be found. When evil becomes a doctrine, when sin becomes a matter of principle, it is difficult to overcome. The more one speaks out against the evil, the more the evil- doer will adhere to his “convictions” and “beliefs.” There is no room for reason or logic. Horav Charlop attributes the…

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Rabbi L. Scheinbaum In Lech Lecha, 5760

“And he trusted in Hashem, and He reckoned it to him as righteousness.” (15:6)

Avraham Avinu exemplified emunah, faith, in Hashem. Many people believe in Hashem, but, how many actually live with emunah? To say that one’s faith and conviction in the Almighty is integral to one’s life is truly a strong statement. There are people, however, to whom this idea applies. Hashem tests us all of the time. As believing Jews, these nisyonos, tests/trials, are an evaluation of our degree of emunah. Ostensibly, the greater one’s emunah, the more difficult is the test. A while ago, I read in one of the Jewish periodicals about the reaction of secular Jews in Eretz Yisrael…

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Rabbi L. Scheinbaum In Lech Lecha, 5759

Go for yourself from your land. (12:1)

Hashem is telling Avraham to leave for his own benefit. As long as he remained in Charan, he would not merit the privilege of begetting children or the opportunity of successfully reaching out to a pagan society. Interestingly, Chazal consider Avraham Avinu’s move to be one of the asarah nisyonos, ten trials, to which he was subjected. This seems questionable. Imagine that someone who is r”l childless is told that, by traveling out of the country, he will meet a famous doctor who has successfully treated people who previously had not been blessed with children. Would anyone consider this a…

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Rabbi L. Scheinbaum In Lech Lecha, 5759

And Hashem said to Avram, “Go for yourself.” (12:1)

The words “Lech Lecha,” “Go for yourself” have a profound meaning according to the Sifrei Kaballah. Hashem instructed Avraham to go to the source of his neshamah, soul, to introspect, to look deeper into himself. Horav Shlomo Yosef Zevin, zl, explains that man is not expected to achieve a level higher than his potential. He is expected to maximize his competencies to attain a level of success and accomplishment commensurate with his G-d-given faculties. He cites the tzaddik, Rav Zushia of Annipole, who said, “When I arrive at the Olam Ha’Emes, the World of Truth, if they ask me, ‘Zushia,…

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Rabbi L. Scheinbaum In Lech Lecha, 5759

They left to go to the land of Canaan, and they came to the land of Canaan. (12:5)

The primary rule in spiritual growth is never to lose focus of one’s goals. Horav Leib Chasman, zl, emphasizes the importance of setting an objective and not losing sight of it – even momentarily. A short lapse can cause one to fall short of his goal or, even worse, fall behind his starting point. Often, we accept upon ourselves the obligation to perform good deeds, we undertake lofty endeavors, all very worthwhile and within our grasp – if we abide by our agenda. We begin our quest, steadily moving forward, heading towards our goal. After awhile, however, something briefly distracts…

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Rabbi L. Scheinbaum In Lech Lecha, 5759

And there was quarreling between the herdsmen of Avram’s livestock and the herdsmen of Lot’s livestock; and the Canaani and the Peruzi were dwelling in the land. (13:7)

This seemingly innocuous pasuk is the source of much homiletic exposition by the commentators. Why does the Torah begin by saying that there was a “riv,” “quarrel”, between Avraham and Lot’s herdsmen? In this instance, the Torah uses the word “riv,” which is the masculine gender of the word. On the other hand, when Avraham speaks with Lot, he says, “Let there not be a merivah between us,” using the female gender. The Shlah HaKadosh explains that Avraham sought to emphasize to Lot the gravity of machlokes, controversy, and its tragic consequences. He said a simple “riv,” which is…

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Rabbi L. Scheinbaum In Lech Lecha, 5759

And He (Hashem) said: “Gaze, now, towards the Heavens, and count the stars if you are able to count them!” And He said to him, “So shall your offspring be!” (15:5)

In order to understand the foregoing simile, we must assume that the reference is to Avraham’s descendants throughout the millennia. Otherwise, how are we to understand the inability to count the Jewish People? Are we that great in number that we cannot be counted? On the other hand, we find in the beginning of Sefer Devarim (1:10) that the Torah states: “Behold, you are like the stars of heaven in abundance.” Rashi attributes this comparison to the eternal nature of the heavenly bodies. As they last forever, so, too, will the Jewish People be blessed with permanence. Horav Shimon Schwab,…

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Moshe Marcovich In Lech Lecha, 5758

And Sarai, Avram’s wife, took Hagar the Egyptian, her maidservant…and gave her to Avram her husband, to him as a wife. (16:3)

Avraham and Sarah had almost everything, they lacked only a child to carry on their legacy. Sarah suggested that Avraham take Hagar, her Egyptian maidservant, as a wife. Sarah would raise the child, that would hopefully be born to them, as her adopted child. One would think that Hagar would be enthusiastic about the idea of becoming Avraham’s wife. Indeed, her father told her, “Better to be a maidservant to Avraham and Sarah than a mistress anywhere else.” Rashi, however, says that Sarah had to convince Hagar to marry Avraham. This hardly seems consistent with a person who pursued any…

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Moshe Marcovich In Lech Lecha, 5758

Walk before Me and be perfect. (17:1)

Rashi says that Avraham’s perfection, his capacity to be tamim, was attained by his observance of the mitzvah of Bris Milah. As long as he had the arlah, foreskin, he had a physical imperfection. With its removal, he now became perfect. We may wonder why Avraham needed the mitzvah of Milah to become a tamim; Noach was called a tamim without the mitzvah of Milah. Horav Dov Eliezrav, Shlita, distinguishes between Noach’s virtue and that of Avraham. We find that Noach’s righteousness is the topic of a dispute among Chazal. Was he a tzaddik only because he lived in a…

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Moshe Marcovich In Lech Lecha, 5758

Your name shall no longer be called Avram, but your name shall be Avraham. (17:5)

In the Talmud Berachos 13A, Chazal remark that anyone who refers to Avraham Avinu as Avram violates a negative and a positive commandment. Interestingly, we do not find this distinction in regard to Yaakov Avinu, whose name also underwent a change. We note (in Bereishis 32:29 and 35:10) the Torah states: “Your name shall not always be called Yaakov, but Yisrael shall be your name.” What difference is there between Yaakov and Avraham? While Yaakov’s name was also changed, it had no halachic consequences? We still refer to him as Yaakov. Horav Zaidel Epstein, Shlita, explains that the difference lies…

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“Now the people of Sodom were wicked and sinful to Hashem, exceedingly.” (13:13)

“And he trusted in Hashem, and He reckoned it to him as righteousness.” (15:6)

Go for yourself from your land. (12:1)

And Hashem said to Avram, “Go for yourself.” (12:1)

They left to go to the land of Canaan, and they came to the land of Canaan. (12:5)

And there was quarreling between the herdsmen of Avram’s livestock and the herdsmen of Lot’s livestock; and the Canaani and the Peruzi were dwelling in the land. (13:7)

And He (Hashem) said: “Gaze, now, towards the Heavens, and count the stars if you are able to count them!” And He said to him, “So shall your offspring be!” (15:5)

And Sarai, Avram’s wife, took Hagar the Egyptian, her maidservant…and gave her to Avram her husband, to him as a wife. (16:3)

Walk before Me and be perfect. (17:1)

Your name shall no longer be called Avram, but your name shall be Avraham. (17:5)

YEARS

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