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Sruly Schnair
In Lech Lecha, 5756

“Also, Lot who went with Avram had flocks, cattle and tents. And the land could not support their dwelling together for their possessions were abundant and they were unable to dwell together.” (13:5,6)

The parsha relating to Lot is difficult to understand. Hashem’s command of “Lech Lecha,” His imperative for Avraham to uproot himself, to leave his country and birthplace, is considered one of Avraham’s ten trials.  Yet, Lot accompanied Avraham as a devoted student without being commanded to do so!  He went along simply out of a profound desire to be with Avraham and to learn from him. If this is so, how did Lot suddenly transform into a greedy person, willing to throw it all away and live in the degenerate city of Sodom, just for the sake of material gain?…

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Sruly Schnair
In Lech Lecha, 5756

“And Hashem said, ‘Nevertheless, your wife Sarah will bear you a son and you should name him Yitzchak.'” (17:19)

The name Yitzchak does not mean, “he who laughs,” or “he who rejoices”, it means “he who causes laughter,” who brings a smile to the lips of his parents. Also, the word generally denotes an ironic form of laughter, brought about by something utterly ridiculous or inconceivable.  Indeed, the fact that Yitzchak is given his name simply to “commemorate” the laughter his forthcoming birth provoked, is especially significant. Horav S.R. Hirsch, z.l., in raising these issues, comes to the following conclusion. To expect a 100-year-old man and a 90-year-old woman, who had never before had children, to give birth to…

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Rabbi L. Scheinbaum
In Lech Lecha, 5755

“And Lot journeyed from the east.” (13:11)

Rashi interprets Lot’s  journey from the east as creating more than a geographical distance. Lot “removed himself from okug ka ubunse, the Originator of the world”.  This separation was a critical choice on Lot’s part.  He was leaving the presence of the pious, saintly Avraham to dwell among the wicked, sinful nation of Sodom. Lot travelled away from Hashem. He withdrew his faith in the Almighty. This decision was the forerunner of Lot’s spiritual descent. Indeed, what seemed to be a simple choice then turned out to be the determining factor in his descendants’ “spiritual” decadence. We seldom realize the…

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Rabbi L. Scheinbaum
In Lech Lecha, 5755

“And Avram said… what will your give me, seeing that I go childless and he that will be the possessor of my house is Eliezer of Damascus.” (15:2)

Avraham Avinu entreated Hashem for a son, lest his servant Eliezer be the one to inherit his wealth. Chazal interpret the word eans using the principle of notaricon, as a modified form denoting Eliezer’s deeds. He would be ohrjtk ucr ,ru,n veanu vkus . He [Eliezer], ks, “drew” up his master’s teachings and “gave of them to drink”. He,  vean, imparted [his master’s teachings] to others.” Avraham’s request seems strange. He obviously had a student whose exemplary characteristic was his ability to impart all of his rebbe’s teachings to others.  Why did he need a son to do what his…

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Rabbi L. Scheinbaum
In Lech Lecha, 5755

“And (when) she saw that she had conceived, her mistress was despised in her eyes… And Sarai dealt harshly with her, and she fled from her (face).” (16:4,6)

There seems to be a distinct correlation between Hagar’s attitude towards her mistress and Sarah’s response. Horav Yisrael Yaakov Lubchenski z.l., suggests that actually Sarah’s attitude towards Hagar had never changed. It remained consistent throughout their relationship. After Hagar lost respect for her venerable mistress, however, she felt abused. He explains this statement in the following manner: Hagar was a princess who had left a lifestyle of wealth and fame to join Avraham in the quest for greater spirituality. She chose to be a maidservant in Avraham’s home, rather than a princess in an environment of godlessness and depravity. Undoubtedly,…

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Rabbi L. Scheinbaum
In Lech Lecha, 5755

“And the angel of Hashem said to her, ‘Return to your mistress and submit yourself under her hands’.” (16:9)

The end of this pasuk, “And submit yourself under her hands,” is enigmatic. Why was it necessary for the angel to “encourage” Hagar to return to be “persecuted”? He should simply have said, “Return to your mistress.” The text suggests that the angel was telling Hagar that Hashem had mandated her suffering. Horav Yosef Salant z.l., offers a profound insight into the matter. Hagar had originally responded to the angel that she had fled from her mistress’ persecution. She had hoped that by escaping she would rid herself of  travail. The angel responded that when it has been decreed from…

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Moshe Marcovich
In Lech Lecha, 5754

Go out of your land and from your birth place and from your father’s home. (12:1)

In Pirkei Avos, Chazal enumerate the ten nisyonos, trials, to which Avraham was subjected. Some commentators count Avraham’s ordeal in which he was thrown into Nimrod’s fiery furnace as the first test. This is followed by Hashem’s command to leave his birthplace and the ensuing abduction of Sarah.  This order seems enigmatic. One would think that the logical sequence of trials should be from the easy to the difficult to discern Avraham’s progressive degree in faith. It seems clear that if one were to withstand a difficult challenge to his faith by walking into a fiery furnace, the subsequent trial…

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Moshe Marcovich
In Lech Lecha, 5754

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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Moshe Marcovich
In Lech Lecha, 5754

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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Moshe Marcovich
In Lech Lecha, 5754

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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