Vayeira – Page 11 – Peninim on the Torah

“While he was sitting at the entrance of the tent.” (18:1)

Rashi states that Avraham Avinu sat at the entrance of the tent in order to see an “oveir v’shav” – passersby, who might be going “back and forth.” Interestingly, Rashi bases his exegesis on the Midrash which uses the word, “orchim,” guests, in contrast to the phrase which Rashi selects, “oveir v’shav.” Does Rashi suggest a specific reason for deviating from the Midrashic text? Horav Mordechai HaKohen, z.l., renders his words homiletically. “Oveir” is the root of “aveirah,” sin, and “shav” is the root of “teshuvah,” repentance. Inclusive in the mitzvah of hachnasas orchim, hospitality to wayfarers, which addresses their…

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Rabbi L. Scheinbaum In Vayeira, 5762

“For I give him special attention because he commands his children and his household after him.” (18:19)

Hashem expresses His affection for Avraham Avinu because of his adherence to imparting the derech Hashem, way of Hashem, to the next generation. It is Avraham’s ability and dedication to educating his progeny which distinguishes him from everyone else. Chinuch ha’banim, educating one’s children, is what differentiates a parent from a caretaker. A parent cares about his child and, consequently, oversees his educational development. A caretaker cares primarily about himself, placing his child’s education in a far second-place behind everything else. What is the most effective method for educating one’s children? Since Avraham is the “father” of education, it would be…

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Rabbi L. Scheinbaum In Vayeira, 5762

“Because I said, ‘(Only) there is no fear of G-d in this place and they will kill me on account of (to take) my wife.’” (20:11)

Horav Elchanan Wasserman, z.l., had occasion to be in Germany a number of years prior to the Nazi implementation of their Master Plan. At the time, Germany was considered among the most progressive and intellectual nations. Its culture and nobility presented a paradigm for others to emulate. As we know, however, it was all superficial. Something was missing from this cold, dispassionate culture. The Jews were an “accepted” part of society. This, of course, led to assimilation. Little did they know the tragic events, the cataclysmic horrors, that were lurking right around the corner. Rav Elchanan delivered a lecture to the…

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Rabbi L. Scheinbaum In Vayeira, 5762

“Avraham prayed to G-d, and G-d healed Avimelech, and his wife, and his maids and they were relieved (literally, gave birth).” (20:17)

Hashem punished Avimelech and his families for taking Sarah from Avraham. It is interesting to note Avraham’s reaction when Avimelech realized that he had erred. Avraham prayed that Avimelech be cured from his punishment. Avraham Avinu, the amud ha’chesed, pillar of kindness, conveys to us the appropriate response to hearing about someone else’s misfortune – pray for him! Avraham’s sympathy set the standard for his descendants. How often do we hear about another Jew who has fallen ill or succumbed to another misfortune. While it is true that we feel for him, how many of us feel the pain as if…

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Rabbi L. Scheinbaum In Vayeira, 5762

“And they stood up and went together.” (22:19)

The Torah uses the phrase vayeilchu yachdav, they went together, three times in regard to the Akeidah. The first time, when Avraham left his home together with Yitzchak on the way to the Akeidah, the Torah writes that “they walked together” (22:6). Rashi explains that “together” means that Avraham, who was acutely aware of his mission to slaughter his only son, went with the same good will and joy as Yitzchak, who knew nothing of Hashem’s command. The second time the Torah writes this phrase it is after Avraham had hinted to Yitzchak that he would be the sacrifice. Yet, Yitzchak…

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Rabbi L. Scheinbaum In Vayeira, 5761

“And the men arose from there, and they gazed toward Sodom.” (18:16)

The Torah seems to place an emphasis upon the word “mishom,” from there, as if the place from which the men left had a special significance. Also, Chazal teach us that the word, “vayashkifu,” and they gazed, has a negative connotation indicating the detriment of that which is being gazed upon. Why would “gazing” from Avraham’s home be the precursor of something bad? Sforno explains that in contrast to what they observed in Avraham Avinu’s home, the men viewed a negative picture from his home. Horav Sholom Shwadron, z.l., explains that the punishment one receives for transgression is commensurate…

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Rabbi L. Scheinbaum In Vayeira, 5761

“And she (Hagar) departed, and strayed in the desert of Be’er Sheva.” (21:14)

The Torah should have said, “She departed to/towards the desert of Be’er Sheva and she strayed,” for she did not stray immediately upon her entry into the desert. The sentence reads that “she departed and strayed,” implying that she did not stray only in the concrete sense: she strayed from the truth immediately upon her departure. In his commentary, Rashi suggests that Hagar shirked off the yoke of belief, exchanging it for a life of nomadic belief, straying farther and farther from the truth. We have yet to understand Rashi’s reason for saying that “straying” here does not only…

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Rabbi L. Scheinbaum In Vayeira, 5761

“And G-d tested Avraham…and He said, ‘Please take your son…bring him up there as an offering.’” (22:1,2)

Akeidas Yitzchak, the Binding of Yitzchak, was Avraham Avinu’s tenth trial. It is considered the zenith of his devotion to Hashem, the culmination of his spiritual journey, indicating his uncompromising conviction and faith. The first trial took place in Uhr Kasdim, when Avraham was thrown into a fiery furnace. Interestingly, the Torah does not mention this supreme act of self- sacrifice. The Torah, however, dedicates an entire parsha to telling the story of the Akeidah. Every generation of Avraham’s descendants conjure up the memory of Avraham’s and Yitzchak’s devotion, but nothing is even mentioned of Uhr Kasdim. Furthermore, at Uhr…

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Rabbi L. Scheinbaum In Vayeira, 5761

“While he was sitting at the entrance of the tent.” (18:1)

Rashi states that Avraham Avinu sat at the entrance of the tent in order to see an “oveir v’shav” – passersby, who might be going “back and forth.” Interestingly, Rashi bases his exegesis on the Midrash which uses the word, “orchim,” guests, in contrast to the phrase which Rashi selects, “oveir v’shav.” Does Rashi suggest a specific reason for deviating from the Midrashic text? Horav Mordechai HaKohen, z.l., renders his words homiletically. “Oveir” is the root of “aveirah,” sin, and “shav” is the root of “teshuvah,” repentance. Inclusive in the mitzvah of hachnasas orchim, hospitality to wayfarers, which addresses their…

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Rabbi L. Scheinbaum In Vayeira, 5760

“While he was sitting at the entrance of the tent.” (18:1)

Rashi states that Avraham Avinu sat at the entrance of the tent in order to see an “oveir v’shav” – passersby, who might be going “back and forth.” Interestingly, Rashi bases his exegesis on the Midrash which uses the word, “orchim,” guests, in contrast to the phrase which Rashi selects, “oveir v’shav.” Does Rashi suggest a specific reason for deviating from the Midrashic text? Horav Mordechai HaKohen, z.l., renders his words homiletically. “Oveir” is the root of “aveirah,” sin, and “shav” is the root of “teshuvah,” repentance. Inclusive in the mitzvah of hachnasas orchim, hospitality to wayfarers, which addresses their…

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“While he was sitting at the entrance of the tent.” (18:1)

“For I give him special attention because he commands his children and his household after him.” (18:19)

“Because I said, ‘(Only) there is no fear of G-d in this place and they will kill me on account of (to take) my wife.’” (20:11)

“Avraham prayed to G-d, and G-d healed Avimelech, and his wife, and his maids and they were relieved (literally, gave birth).” (20:17)

“And they stood up and went together.” (22:19)

“And the men arose from there, and they gazed toward Sodom.” (18:16)

“And she (Hagar) departed, and strayed in the desert of Be’er Sheva.” (21:14)

“And G-d tested Avraham…and He said, ‘Please take your son…bring him up there as an offering.’” (22:1,2)

“While he was sitting at the entrance of the tent.” (18:1)

“While he was sitting at the entrance of the tent.” (18:1)

YEARS

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