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נברכו בו כל גויי הארץ

And all the nations of the earth shall bless themselves by him. (18:18)

All the nations shall bless themselves through Avraham Avinu, and, by extension, his descendants – Klal Yisrael. Avraham set the standard for the world population to emulate – so should we. Previously, in Parashas Lech Lecha (12.2), Hashem told Avraham, V’heyei brachah; “And you shall be a blessing.” You will have the power to bless whomever you wish (Rashi). Ramban interprets this to mean that Avraham will be the standard by which people will bless themselves. Indeed, this is a powerful and frightening mandate for us – as his descendants. We must live up to our responsibility to set the…

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ויאמרו אליו איה שרה אשתך ויאמר הנה באהל

They said to him, “Where is Sarah your wife?” and he said, “Behold! She is in the tent.” (18:9)

Three angels, disguised as Arabs, were welcomed by Avraham Avinu to his tent. After “partaking” of a luscious and satiating meal, the angels prepared for their real mission: to inform Avraham and Sarah Imeinu that they would soon be the progenitors of the next Patriarch. The angels inquired about Sarah’s whereabouts, to which Avraham answered, “She is in the tent.” Rashi explains that the angels were quite aware that Sarah was in the tent. The intent of their query was merely to endear Sarah to Avraham by underscoring the fact that she was a tznuah, a modest/chaste woman. Avraham’s vocalization…

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ברך עלינו... את השנה הזאת

Bareich Aleinu… es ha’shanah ha’zos. Bless upon us… this year.

While a person’s prosperity is decided on an annual basis (hence, we ask Hashem to bless the year), we pray for prosperity on a daily basis. Our allotment can be withheld due to sins on our part. Hashem reviews our behavior during the course of the year. For instance, if on Rosh Hashanah it had been decided that we should be blessed with good fortune, and, during the course of the year, we prove ourselves unworthy of such a fortuitous blessing – it might be reversed. Hashem grants us funds for a purpose. Obviously, our family takes precedence, but, prior…

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ויקח האיש נזם זהב בקע משקלו ושני צמידים על ידיה עשרה זהב משקלם

The man took a gold nose ring, its weight was a beka and two bracelets on her arms, ten gold shekels was their weight. (24:22)

The gifts which Eliezer gave Rivkah Imeinu were not ordinary jewelry. They symbolized something important, a message to her concerning the destiny of her future progeny. The beka is a half-shekel, which symbolized the amount that every Jew was mandated to contribute annually towards the Bais Hamikdash. The two bracelets symbolized the two Tablets of Law, and the ten-shekel weight alluded to the Ten Commandments. The machatzis hashekel, half-shekel, contributed by all Jews, is certainly an important mitzvah, but is it on par with the Aseres HaDibros, Ten Commandment? Why did Eliezer use the half-shekel as the gift that would…

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ויקם אברהם מעל פני מתו

Avraham rose up from the presence of his dead. (23:3)

In his Tiferes Yehonasan, Horav Yehonasan Eibeshutz, zl, explains this pasuk based upon an original idea that only those righteous who died through the medium of missas neshikah, kiss from Hashem – and not through the Malach HaMaves, Angel of Death – were allowed burial in the Meoras HaMachpeilah. Thus, when Avraham Avinu petitioned to have Sarah Imeinu buried in the Meoras HaMachpeilah, he was certain that she was worthy of acceptance. Chazal describe the Angel of Death’s manner of taking a person’s life. “He stands over the head of the soon-to-be-deceased. In his hand is a sword; the tip…

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ותמת שרה בקרית ארבע... ויבא אברהם לספד לשרה

Sarah died in Kiryas Arba… and Avraham came to eulogize Sarah. (23:2)

Rashi explains the juxtaposition of the passing of Sarah Imeinu upon the Akeidas Yitzchak, because it was as a result of the Akeidah that her “sudden” passing came about. The Satan told her that Avraham Avinu was about to slaughter her one and only child, Yitzchak Avinu, and she died from the shock. Before we continue, it must be made clear that Sarah Imeinu died when she was supposed to die. Hashem creates the circumstances. With our limited minds, we unfortunately only see what occurs: an elderly woman succumbs to the news that her son is being slaughtered. It may…

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ותמת שרה בקרית ארבע

Sarah died in Kiryas Arba. (23:2)

Rashi expounds on the juxtaposition of the sudden passing of Sarah Imeinu upon the Akeidah, Binding of Yitzchak. Apparently, Satan came and informed Sarah of Avraham Avinu’s intention to slaughter Yitzchak. U’kimaat shelo nishchat, “And before he could have been slaughtered,” she died. Sarah heard that Yitzchak was about to be slaughtered, and she died. Why does Rashi emphasize the fact that she died before he was slaughtered? It is obvious what happened. Rashi could have simply said that the very news that her son was on the way to his death, to be slaughtered by his father, was too…

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ברך עלינו את השנה הזאת

Bareich Aleinu es ha’shanah ha’zos.

The Zohar HaKadosh teaches that nitzotzos ha’kedushah, holy sparks, which contain the Divine Light, are imbedded all over the physical world within klipos, shells, of impurity. When one makes a brachah prior to food consumption, he releases these holy sparks which ultimately attach to him. If he does not make a blessing, or if the food lacks appropriate spiritual standards, the holiness disappears and the impurity of the klipos attach to the soul of the person who consumes this food. This ultimately causes him to wane in his service to Hashem, until he eventually completely turns his back on Hashem….

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ירק את חניכיו ילידי ביתו

He armed his disciples who had been born in his house. (14:14)

A war was to be waged in order to rescue Lot. Avraham Avinu wasted no time in gathering his students and setting out to the battlefield. Obviously, the Torah has a reason for relating this piece of history. Certainly, it is not to teach us about Avraham’s physical prowess and his skill as a soldier and as a general. Indeed, the image of our Patriarch that is presented in this parshah is blurred. On the one hand, Chazal teach that Avraham took hold of a hammer and smashed his father’s idols. He followed this up by arming himself and going…

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ויבא הפליט ויגד לאברם העברי

Then there came the fugitive and told Avram, the Ivri. (14:13)

Avram haIvri, the conjunctive name, Avram the Ivri, is found only once in the Torah. It defines our Patriarch as being on one side, the other side, alone against the world. An individual whose moral, spiritual and ethical compass stood in stark contrast to that of the entire world – and continues to do so until this very day. Some people need to be popular, to receive public accolades, to be surrounded by the crowds, to be accepted by everyone. We understand that public appeal and acclaim can be dangerous snares that might devour a weak person. They are willing…

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