Lech Lecha – Page 14 – Peninim on the Torah

“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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Rabbi L. Scheinbaum In Lech Lecha, 5753

“Go away from your land.” (12:1)

We may note the contrast between the Torah’s introductory description of Noach and its initial description of Avraham. The Torah praises Noach, citing his righteous character and faultless behavior. The Torah does not present Avraham Avinu with a similarly positive orientation although he is acknowledged as a righteous and G-d-fearing man. The Maharal explains that Avraham is not described as one who possesses unique characteristics and noble qualities, so that one will not infer that these qualities are the basis for his distinction. Had this been the reality, Am Yisroel would be at risk to lose its special status if…

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Rabbi L. Scheinbaum In Lech Lecha, 5753

“And the soul(s) that they had gotten in Haran.” (12:5)

Chazal teach us that the world will exist for six thousand years. These years are divided into three, two thousand year periods. The first is the period of “uvcu uv,” – nothingness. The second period is the Torah era. The third is the Messianic period. The Rabbis indicate that the initial period of “Tohu V’Vohu” lasted from Creation until Avraham Avinu successfully reached out to the masses to convert their idolatrous beliefs to monotheism. This is the meaning of the words, “the souls they had gotten in Haran.” Avraham brought these itinerant souls under the protective wings of Hashem. This…

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Rabbi L. Scheinbaum In Lech Lecha, 5753

“And I will make your seed as the dust of the earth.” (13:16) – “Look please towards Heaven and count the stars… and He said to him, “So shall be your seed.” (15:5) – “And I will unconditionally multiply your seed as the stars of the Heaven. And as the sand which is on the seashore.” (22:17)

The Torah metaphoricully compares Am Yisroel to three different substances. Horav Moshe Feinstein, z.l., suggests the following interpretation of this symbolism. In the first analogy, sand serves as a boundary for the sea. The boundary restrains the sea’s overflow and the ensuing damage of human life and property. Likewise, when man is overwhelmed by physical or emotional troubles, he finds it difficult to serve Hashem with a relaxed attitude. Thus, Hashem offers us His blessing. This blessing enables us to restrain these difficulties from overwhelming us and interfering with our service to Hashem. In the second analogy, the dust of…

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Rabbi L. Scheinbaum In Lech Lecha, 5753

“As for Me, behold My Covenant is with you, and You shall be the father of a multitude of nations.” (17:4)

Rashi explains that as Avraham became the father of the world, he would attain “spiritual paternity” over all nations. Avraham feared that the isolation which resulted from his circumcision would create a barrier separating him from the uncircumcised world. This obstacle might serve to confine his spirit from radiating out to the pagans, preventing him from bringing them closer to Hashem. He was threatened with the failure of his whole life’s work. Converted pagans would not acquiesce to the imperative of circumcision. Thus, Hashem solemnly assured Avraham that he would become the spiritual father of a multitude of nations. The…

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“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)

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

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

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

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

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

“Go away from your land.” (12:1)

“And the soul(s) that they had gotten in Haran.” (12:5)

“As for Me, behold My Covenant is with you, and You shall be the father of a multitude of nations.” (17:4)

YEARS

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