Category Archives: Sefer Bereishis

Parshas Vayechi – How Deep Can You Dig?

Parshas Vayechi

How Deep Can You Dig?

Click here for a Printer Friendly Version

 

“Yosef returned to Egypt, he and his brothers, and all those who went with him, to bury his father….” (Bereishis 50:14)

The year was 1970. It was game 7 of the NBA finals between Los Angeles Lakers and New York Knicks. The Knicks captain and center, Willis Reed, had suffered a torn thigh muscle in Game 5. Because of that he sat out Game 6. As the teams were warming up for the final game, Reed hobbled onto the basketball court. The crowd at Madison Square Garden erupted and the Lakers stopped warming up to stare at Reed. Even Reed’s own teammates did not know that he was going to play. His action gave his teammates an emotional rush and they won the game.

Our forefather, Yaakov, passed away while in Egypt. Yosef received permission from Pharoah to bring his father’s body to Eretz Yisroel for burial. The procession that escorted Yaakov’s body was enormous (Bereishis 50:7-9). Yosef and his brothers went, together with Yosef’s household and his brothers’ household. All Pharaohs servant’s, the elders of Pharaoh’s house, and all the elders of the land of Egypt also went. Chariots and horsemen joined them. Sforno says that they went as a tribute to Yaakov. Ramban says that they came at Yosef’s request to protect them from an anticipated battle.  Yosef was concerned that Esav would bring an army to prevent Yaakov from being buried in the Cave of Machpaleh. Indeed, Yosef assumed correctly.  Sforno says that the Egyptian wise men also joined the procession. Ibn Ezra says that all the Egyptian people came. Rabbeinu Bachya says that angels also came to protect Yaakov and escort him to his burial place. One can only imagine the size of the group that escorted Yaakov’s body.

The group reached a threshing floor called Goren HaAtad.  Haamek Davar says that there, they held very lengthy and imposing eulogies.

Why was the place where they stopped to eulogize Yaakov called Goren HaAtad? The Talmud (Sotah 13A) explains that it was because of an incident that occurred there. The Talmud says that the word “atad” means a thorn bush. Thorns are not collected and eaten. What does a thorn bush have to do with a threshing floor? Rabbi Avahu says that the children of Esav, the children of Ishmael and the children of Keturah all came to Yaakov’s burial to wage war with Yaakov’s family.  However, once they saw the crown of Yosef, the viceroy of Egypt, hanging on Yaakov’s coffin, they all took their crowns and hung them there. The casket became surrounded with crowns, like a threshing floor that is surrounded with thorns. Including Yosef’s crown, there were thirty-six crowns on Yaakov’s coffin. This was a great honor which was accorded to Yaakov’s family.

After the eulogies, Yaakov’s sons carried the coffin and buried Yaakov in the Cave of Machpalah, in Chevron. After the burial, the Torah says (50:14), “Yosef returned to Egypt, he and his brothers, and all those who went with him, to bury his father….”  Rashi comments that when they were returning to Egypt, Yosef’s brothers were at the head of the procession, in front of the Egyptians who went. However, initially, when they left Egypt to bury Yaakov, the Egyptians went first, before Yosef’s brothers.  Why was the order different on the return trip? Rashi quotes the Talmud (Sotah 13A). Rav Yochanan says that the Egyptians saw how much respect the kings of Canaan paid to Yaakov by hanging their crowns on his casket. As a result of that, now, on the return trip, they treated Yaakov’s sons with more respect and gave them precedence, allowing them to go first.

It seems that the Egyptians initially had some respect for Yaakov. After seeing the princes of Yishmael and Esav hang their crowns on Yaakov’s casket, the Egyptians felt more respect for Yaakov and that is why they respectfully let Yaakov’s sons go first.

Ben Yehoyada (Sotah 13A) says that the princes did not hang their crowns on Yaakov’s casket in Yaakov’s honor. Rather, it was in Yosef’s honor. They did so after seeing that he had placed his own crown there. Iyun Yaakov says that they humbled themselves before Yosef because he sustained them during the years of famine. If their action was done in Yosef’s honor why would that cause the Egyptians to show more respect to Yosef’s brothers? Ben Yehoyada answers that the Egyptians misunderstood and thought that the princes of Esav and Yishmael were honoring Yaakov, demonstrating that Yaakov was greater than they. Apparently, before this demonstration, the Egyptians thought that Yaakov and his family were the “black sheeps” of Avraham’s family. After all, Yishmael and Esav’s families were kings whereas Yaakov and his family were strangers in a foreign land. That is why they did not show respect to Yaakov’s sons. The act of placing the crowns showed that they considered Yaakov, and therefore his sons as well, to be greater. Thus, the Egyptians showed Yaakov’s sons more respect.

I would have thought that even before the crowns were placed on Yaakov’s coffin, the Egyptians would have held Yaakov and his sons in very in high regard. Therefore, they should have respectfully allowed Yaakov’s sons to lead the funeral procession as it left Egypt.

All the Egyptians followed the funeral procession, paying respect to Yaakov, after mourning for him in Egypt for 70 days! Sifsei Chachamim says that the tears were sincere and heartfelt. Rashi (Bereishis 50:3) explains that the Egyptians cried for Yaakov for so many days because upon Yaakov’s arrival in Egypt, they were blessed. The famine stopped 5 years before it was supposed to, and the waters of the Nile increased, once again. According to Targum Yonasan ben Uziel, the famine was supposed to last for 42 Years! Yaakov’s arrival caused the famine to end 40 years early! The Egyptians understood that the famine ended in the merit of Yaakov. Sforno says that the Egyptians revered Yaakov. Yaakov knew that he was revered. That is one of the reasons that he told Yosef not to bury him in Egypt. As Rashi explains, Yaakov was concerned lest the Egyptians make his tomb the object of idolatrous worship (47:29).  

Thus, it seems that Yaakov was revered and held in very high esteem by all the Egyptians. Why would the sight of 36 crowns hanging on Yaakov’s coffin make a difference? Why would that make them revere Yaakov even more than they already had?

Perhaps you can say that there are different levels of respect and reverence. The Egyptians felt the greatest respect and reverence for Yaakov. However, after seeing the crowns on Yaakov’s coffin, their respect and reverence was raised to an even greater level. When it reached that higher level, at that point they were able to show more respect to Yaakov’s children.

This idea can apply to us, as well. No matter how excellent we are in a particular area, we can always do a little better, “dig a little deeper” within ourselves, raising the bar and raising ourselves to the next level. For example, we may daven with passion and with our full heart, yet there is still room to increase our passion and daven with even more depth of our heart. We may have tremendous faith in Hashem, yet there is still room to increase our faith. We may be the kindest person, but we can always “dig deeper”. There is a story about a rebbe who disbursed tzedakah to needy people. One day, after disbursing much tzedakah, another very needy person knocked on his door. The rebbe had no money left to give. He thought about how he could help. He thought more and “dug deeper” inside himself. Then he took a valuable item from his home and gave it to the impoverished person.

This is how we must grow in our relations with others and in our relationship with Hashem.

We must strive to do better and better.

 

 

Parshas Vayigash – You Are My Slave!

Parshas Vayigash

You Are My Slave!

Click here for a Printer Friendly Version

 

“Yosef said to the people, ‘Behold, Today I have purchased you and your lands for Pharaoh….’” (Bereishis 47:23).

Rav Yisroel Belsky zt”l spent summers in Camp Agudah. His erev Shabbos was very busy, packed with shiurim, private meetings, phone calls, and Shabbos preparations. On Shabbos, before he joined his family for the Shabbos meal, he would sit at the waiters’ table. The waiters had to daven Maariv early and eat a somewhat hurried Shabbos meal so that they could serve the staff families. Rav Belsky would sit and sing zemiros with them, transforming their rushed meal into a beautiful Shabbos meal that they would cherish for the rest of their lives.

Rav Belsky’s greatness in Torah was matched by his great concern for other Jews.     

(Rabbi Shimon Finkelman in Yated Ne’eman)

Egypt and the surrounding countries were in the midst of a severe famine, just as Yosef had prophesized. The Egyptian people had stored tons of grain during the seven years of plenty. However, all the grain that they had stored rotted. The only grain that remained was that which Yosef had stored for Pharaoh’s royal granaries. The Egyptians bought grain from Pharaoh with their money. When they had no money left, they bartered grain for their livestock. Those exchanges helped the Egyptians with food for the first year of the famine. When the second year started, The Egyptians sold their land to Pharaoh. Then, as they needed more food, they sold themselves as slaves. “Yosef said to the people, ‘Behold, Today I have purchased you and your lands for Pharaoh….’” (Bereishis 47:23).

The Ohr HaChaim asks, since Yosef acquired the Egyptians as slaves, why was it necessary to acquire their land as well?  The Talmud (Pesachim 88B) teaches us that when one acquires a slave one automatically acquires everything that the slave owns. Thus, there was no need to mention the acquisition of these Egyptians’ lands separately. Ohr HaChaim answers that it is possible that Yosef did not acquire the Egyptians as actual slaves. The Egyptians became hired hands who were not free to leave their employment. Rather, they were obligated to continue to farm the land that they had farmed previously and pay a portion of their harvest to Pharaoh. As a result, Yosef had to acquire the land separately.

Meshech Chachma has a different understanding. He explains that Yosef did enslave the entire population of Egypt to Pharaoh. Meshech Chachma asks what was the significance of the Torah telling this to us? Meshech Chachma gives an astounding answer. Yosef purposely enslaved the Egyptian populace in anticipation of an event that was going to occur many years in the future. That is also why the Torah makes a point of it.

The Talmud (Sanhedrin 91A) records a fascinating story. After Alexander of Macedon, known as Alexander the Great, conquered part of the world, the people of Egypt approached him with a claim against the Jewish People. The Egyptian people said to Alexander, “It says in the Torah, ‘And Hashem gave the people favor in the eyes of Egypt, and they lent them…’ (Shmos 12:36). Give us the silver and gold that the Jews took from us. They claimed that they were borrowing it, and they never returned it.”  Geviha ben Pesisa asked the Jewish sages for permission to defend the Jewish People. The Sages gave him permission, and he went to defend the Jewish People. Geviha ben Pesisa said to the Egyptians, “From where are you citing proof that you are entitled to the silver and gold?”  They said to him, “From the Torah.” Geviha ben Pesisa said to them, “I, too, will cite proof to you only from the Torah, as it is stated, ‘And the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years’ (Exodus 12:40), during which they were enslaved to Egypt, engaged in hard manual labor. Give us [the Jewish People] the wages for the work performed by the 600,000 men above the age of twenty (see Shmos 12:37) whom you enslaved in Egypt for four hundred and thirty years.” Alexander of Macedon gave the Egyptians three days to consider the matter and respond to Geviha. They examined the matter but were unable to find a response to Geviha’s claim.

Geviha’s argument explained why the Jewish people were not obligated to return the silver and gold vessels borrowed from Pharaoh, since he was the one who enslaved them, and he owed them back wages. He made them build the cities Pisom and Ramses (Shmos 1:11). However, why were the Jews entitled to keep the vessels of their Egyptian neighbors? 

 Yosef anticipated this argument. That is why he made all the Egyptians slaves of Pharaoh.  As slaves, all their possessions belonged to Pharaoh. Therefore, the Jewish People were entitled to keep everyone’s vessels as payment for the debt that Pharaoh owed them.

Yosef had a daunting task. “He was the one who sold to all the people of the land” (Bereishis 42:6). According to Sforno, Yosef was involved in every sale of grain! He did not trust his servants with the task because the sums involved were too great. Despite Yosef’s heavy involvement, he thought about how he could do something now that would be helpful to his people, approximately 1,500 years in the future!

Yosef displayed true greatness! He thought about others! He even thought about others when he was so busy! He even thought about helping other Jews in the distant future!

This is a beautiful lesson for us.

We should ALWAYS be thinking about how we can help our fellow Jews!

 

 

Parshas Miketz, Shabbos Chanukah – Vinegar, Anyone?

Parshas Miketz, Shabbos Chanukah

Vinegar, Anyone?

Click here for a Printer Friendly Version

 

“Hashem Who instructed the oil to burn, can also say that the vinegar should burn.” (Talmud Ta’anis 25A)

The Talmud (Ta’anis 25A) relates that one Friday evening, the great sage, Rabbi Chanina ben Dosa, saw that his daughter was sad. When he questioned her, she responded that in error she lit the Shabbos candles with vinegar instead of with oil. Therefore, the candles would soon burn out, leaving them in the dark. Rabbi Chanina told her that she didn’t have to be concerned. “Hashem Who instructed the oil to burn, can also say that the vinegar should burn.”  The Talmud relates that those candles burned the entire Shabbos until it was time for havdalah.

The Bombardier beetle has a defense mechanism against its enemies. It shoots a hot noxious chemical spray from the tip of its abdomen. The spray is produced from a reaction between two chemical compounds which are stored in two protective chambers in the beetle’s abdomen. If those compounds were together, in one chamber, the beetle would explode! When disturbed or attacked, the beetle produces an internal chemical reaction in its abdomen. The chemicals are combined and heated up almost to a boiling point. The hot, noxious chemicals are then shot at a predator at the rate of 500 pulses per second! The burning liquid is emitted in pulses rather than in one continuous spray to allow a split-second cooling between each pulse. Otherwise, the beetle would burn itself to death from the intense heat.

Rabbeinu Yona (on the Rif at the end of the 4th chapter of Talmud Brachos) says that although Hashem is not visible, we can “see” Hashem by witnessing the wonders He creates and the manifestations of His might.

The Alter of Kelm– The verse in Navi Yeshaya (45:15) states, “Indeed, you are a G-d who conceals Himself, the G-d of Israel, the Savior.” This means that even though Hashem is hidden from our eyes, as we cannot see him, He is still the G-d of Israel, for whom He performs countless wonders. He is our Savior. Through the acts of salvation performed for us, we, mankind, can “see” Hashem. He is revealed to us, and we are cognizant of his presence.

In a similar vein, the Alter explains the pasuk from Tehillim (116:1) which we say in Hallel, “I love the Lord who hears my voice and my supplications.” Generally, if one was saved from a difficult situation, he would say that it would have been better had the difficulty not presented itself in the first place. King David had the opposite approach, as manifest from this pasuk in Tehillim. King David preferred that the difficulty come. Then he could daven to Hashem for salvation. When he would merit Hashem’s salvation, then he would recognize Hashem’s greatness even more.

Similarly, the Ramban (end of parshas Bo) says that when we see Hashem’s wonders, it helps us realize that even the so called “natural” events that we see daily are also manifestations of Hashem’s greatness.

Rabbi Yosef Caro in his commentary Beis Yosef (Ohr Hachaim 670) poses a glaring question regarding the holiday of Chanukah. The oil in the menorah miraculously lasted for 8 days. However, there was enough oil in the jug to last for one day. In that case, the first day that the oil burned was NOT a miracle. The miraculous part was the oil lasting for the next seven days. Shouldn’t Chanukah, which celebrates the miracle of the oil, be celebrated for just seven days instead of 8?  Many commentators have proposed various answers to this question. Rav Yosef Caro says that they divided one night’s oil into eight portions. Miraculously, each portion lasted an entire night. HaMeiri in Lehodos U’lehallel says that the Greeks ransacked the Temple many days in search of oil to defile. Despite that, they overlooked one jug. The first day celebrates the miracle of the finding of a jug of pure oil.  Chidushei HaRim says that they made the wicks one-eighth of the normal thickness. Nevertheless, the flames burned just as brightly as if the wicks had been the normal thickness. Kedushas Levi says that the first day commemorates the military victory. It was a miracle that a few weak Jewish soldiers defeated the mighty Greek legions.

Another answer that is given is that the mere fact that oil burns, is a miracle, We don’t view it as a miracle and are not astounded by it because we see it all the time. Therefore, it does not lead us to recognize the Creator. However, when we see something unusual, such that the oil lasted for 8 days, then we can recognize Hashem. Through the miracle that occurred for seven days, everyone was vividly reminded that it was Hashem who miraculously allowed oil to burn in the first place!

The Alter says that familiarity and habit blind us. Those happenings, however miraculous, that occur daily, lose their emotional impact. We fail to recognize that nature is only nature because Hashem made it nature. The occurrence of the out of the ordinary event is what causes us to stand up and take notice. It has the effect of not only causing us to appreciate Hashem’s hand in the outright miracle, but also enables us to appreciate the miraculous nature of nature. Seeing oil burn for seven days longer than it should, not only brought about an appreciation for this apparent miracle, but also for Hashem’s hand in everyday life as well.

(Based on Yalkut Lekach Tov by Yakkov Yisroel Beifus)

Everything that occurs is from Hashem. Hashem hides behind “nature”. Being aware of obvious miracles helps us realize that even the daily occurrences that we constantly see are also miracles. That knowledge will bring us closer to Hashem.

 

 

Parshas Vayeshev – Never Assume That It Is Impossible!

Parshas Vayeshev

Never Assume That It Is Impossible!

Click here for a Printer Friendly Version

 

“And it was at that time, that Yehudah descended from his brothers (Bereishis 38:1).”

“In 1977, Laura Schultz, 63, was in the kitchen of her home in Tallahassee, Florida, when she heard her 6-year-old grandson screaming from the driveway outside. Schultz ran to the door to find her grandson pinned beneath the rear tire of a full-size Buick. Giving no consideration to limitations or barriers, Schultz ran to the car, used one hand to lift the rear of the vehicle and used the other hand to drag her grandson to safety. Schultz revealed that the incident had scared her and reminded her that she’d wasted most of her life living far beneath her true potential (Goodreads.com).”

Yosef’s brother’s convened court and determined that Yosef deserved the death penalty for his actions. They felt that the negative information that Yosef had told Yaakov about them could have potentially led Yaakov to curse the brothers, affecting the destiny of the Jewish people.

Reuven disagreed with the determination and tried to save Yosef by suggesting that instead of killing him themselves, they should throw him into a pit. Reuven had planned to return at a different time to rescue Yosef from the pit. At a later time, when Reuven was away, a caravan of Arabs passed. The caravan was on the way to Egypt. Yehudah suggested to the brothers that they sell Yosef to the Arabs instead of killing him (Bereishis 37:26). The brothers agreed. Yosef was taken out of the pit and sold to the Arabs. Radak explains Yehudah’s reasoning. Reuven had already prevented the brothers from killing their brother outright. Yehudah was saying “What are we going to do with him? If we leave him in the pit this is just as bad as having killed him.”

 When the brothers returned home and told Yaakov that Yosef was no longer alive, Yaakov mourned for his son. He was very anguished and could not be consoled. “And it was at that time, that Yehudah descended from his brothers (Bereishis 38:1).” Rashi explains that the brothers reduced Yehudah from his high position. The Midrash (Midrash Rabba 85:2) says when they saw their father’s grief they said to Yehudah, “You told us to sell him. Had you had told us to send him back to his father we would also have obeyed you.”

The Talmud (Sota 13B) quotes Rabbi Elazar who says that one who starts a mitzvah but does not complete it, assuming that he is capable of doing so, is demoted from his position of greatness. Rashi explains that Hashem caused Yehudah to be demoted from his position of leadership as a punishment because he started the mitzvah of saving Yosef but did not complete it.

The Talmud (Sanhedrin 6B) discusses Yehudah’s suggestion to sell Yosef to the Arabs. According to the simple understanding, Rabbi Meir was saying that Yehudah was being criticized.  Since Yehudah’s brothers showed a willingness to listen to him about selling Yosef, he should have advised them to return Yosef to his father.

Rav Meir Simcha of Dvinsk zt”l (Meshech Chachma) gives an interesting understanding for Rabbi Meir. He says that Rav Meir felt that Yosef’s brothers from Bilha and Zilpa would not want to see him killed. After all, Yosef associated with them, as the pasuk (Bereishis 37: 2) says, “Yosef was with the sons of Bilhah, and the sons of Zilpah.”  Rashi says that Yosef made it his custom to associate with the sons of Bilhah because his brothers slighted them. That would number 4 people who would vote to free Yosef. Of Leah’s 5 sons, Reuven was not present so there would only have been 4 people saying that Yosef deserved to be killed. Once Yehudah would say to free Yosef that would be 5 against 4 and Yosef would have been freed.

Maharsha explains Rabbi Meir in the opposite manner. Rabbi Meir was saying the one being criticized was NOT Yehudah. Rather, the one being criticized is anyone one who disgraces Yehudah for what he did. He says that Yehudah acted properly. He acted for the sake of Hashem, in order to spare Yosef’s life. He felt that the brothers would not listen to him had he said to free Yosef and return him home. It is interesting to note that the Torah Temima understands the Maharsha as saying that Yehudah was certain that the brothers would not have listened to him had he said to free Yosef and return him home.

According to the Maharsha, and certainly according to the Torah Temima’s explanation, Yehudah did not think that the brothers would listen to him had he said to free Yosef. Therefore, he did not suggest it.

We have a somewhat similar occurrence, later in Jewish history. The Talmud (Gittin 56A-B) relates that Vespasian had been sent by Rome to fight against the Jews and conquer Jerusalem. The Roman legions had surrounded Jerusalem. The great sage and Torah leader, Rav Yochanan ben Zakkai had to stealthily exit the Jewish camp. When he arrived at the Roman camp, he greeted the general, Vespasian. ‘Peace be unto you, O King! Peace be unto you, O King!’ Vespasian responded, ‘You have incurred the death penalty…. You have called me King, and I am not the King! …’” Rav Yochanan ben Zakkai answered, ‘I knew you had to be a king, because our prophets have foretold that the Temple will fall only into the hands of a king.’” Just then, a messenger arrived from Rome and announced that the Roman Emperor had died, and that Vespasian was chosen to become the new Emperor!’” Vespasian was so impressed by Rav Yochanan ben Zakkai that he told him, “I will leave now, to return to Rome. But I will dispatch someone to take my place. Before I go, you may make a request, which I will grant you.’”  Rav Yochanan asked for three things, which were granted. He asked that that the Romans guarantee the safety of the scholars of Yavneh, where the new Sanhedrin (Jewish Supreme Court) would be located, that the Romans guarantee the survival of the family of Rabban Gamliel, a descendant of the House of King David, and that the Romans allow their physicians to restore the health of Rabbi Tzadok. Rabbi Tzadok had fasted for forty years to pray for the safety of the city and the Beis HaMikdash. Rabbi Yosef, and some say Rabbi Akiva, questioned Rav Yochanan ben Zakkai’s actions. They felt that he should have requested the preservation of Jerusalem and the Beis HaMikdash, and that the Jewish People should be given a “second chance” to prove their loyalty to Rome. Apparently, Rabbi Yochanan ben Zakkai felt that it was pointless to make that request since the Jews had conducted a multiyear bloody war against the forces of Rome. He understood that asking for too much might gain him nothing. Instead, he asked for the three other things which, ultimately, ensured the continuity of the Torah and the Jewish People.

Rav Yochanan ben Zakkai knew that had he asked for too much, he would have received nothing. I don’t think that Yehudah would have had that problem. I can’t imagine that the other brothers would have said we don’t want to free Yosef and because you asked for that we will not even let you sell him to the Arabs.

Yet Yehudah did not ask them to give Yosef his freedom because he was “certain” that they would not listen.

There are times that we want to say something or do something. Yet, we feel that there is no point because we are certain that our words or actions will be for naught. We feel that the one we want to speak to, will “certainly” not listen to us and will “certainly” not change from what he was doing. We see from Yehudah that we can’t assume with 100% certainty.  One can never know how his words or actions can affect or influence others. All we do know is that we must always try!

 

 

 

 

Parshas Vayishlach – How About An Apple Tree, An Orange Trees And A Few Peach Trees?

Parshas Vayishlach

How About An Apple Tree, An Orange Trees And A Few Peach Trees?

Click here for a Printer Friendly Version

 

“Yaakov was very frightened, and distressed…. (Bereishis 32:8)”

A king wanted to have an orchard, so he asked his servants to plant trees. He told them that he would pay them more money for certain trees. However, he did not tell them for which trees he would pay more. Thus, he was assured that the servants would plant all types of trees and that he would have a beautiful orchard. Had the king told his servants for which trees he would pay more money, then they would have only planted those trees. Then, the king’s orchard would be lacking the beauty of having a variety of trees. Similarly, Had Hashem stated clearly the reward for each positive mitzvah then people would concentrate on performing the “major” mitzvos. They would ignore the “lesser” mitzvos (Rashi on Pirkei Avos 2:2)

Yaakov and his family had left Lavan’s house. They were on their way back to Eretz Yisroel to the house of Yitzchak. Yaakov sent messengers to Esav, bringing gifts to Esav. The messengers also told Esav that Yaakov was returning. Esav’s response was to gather an army of 400 men to fight Yaakov. When Yaakov heard about Esav’s preparations for battle, he “was very frightened, and distressed (Bereishis 32:8).”

Why was Yaakov afraid? Why didn’t Yaakov rely on Hashem’s earlier promise of protection? The Talmud (Brachos 4A) says that Yaakov was concerned lest a sin that he may have committed may have caused him to forfeit Hashem’s promise of protection. Targum Yonasan explains the “sin” that Yaakov was afraid he had committed. For twenty years Yaakov had not performed the mitzvah of kibud av, he had not shown honor to his father during the years that he was away at Lavan’s house. Rabbi Mordechai Gifter zt”l (Pirkei Torah) says, that Yaakov did not actually transgress the mitzvah of kibbud av. Rather, he was merely unable to perform it. If Yaakov did not actually sin, why was he fearful?

Rav Gifter zt”l says that the word חטא is normally translated as “sin”. However, Rashi (Melachim I 1:21) says that it means “a deficiency”. When one sins, it damages his soul, rendering it incomplete. True, Yaakov did not actually transgress any mitzvos. However, he was lacking in the mitzvah of kibud av. Yaakov was lacking in only one mitzvah but that was the very mitzvah that Esav possessed.

Da’as Zekanim offers a second alternative that Yaakov was lacking in the mitzvah of living in Eretz Yisroel, something which Esav had (at least for more years than Yaakov).

We learn in Pirkei Avos (2:1) that the reward for each mitzvah is unknown. Thus, Yaakov was concerned lest the lack of this single mitzvah which Esav possessed, would result in his losing Hashem’s protection against Esav.

Since we do not know the reward for mitzvos, we should never take any mitzvah lightly.

That mitzvah could very well be the one that will grant us eternal life in the World to Come.

 

(based on insights by Rabbi Mordechai Gifter zt”l)

 

 

 

 

Parshas Vayetze – I Want To Believe You! But Is That Good For Me?

Parshas Vayetze

I Want To Believe You! But Is That Good For Me?

Click here for a Printer Friendly Version

 

“Why did you flee in secrecy and mislead me and not tell me? I would have sent you off with festive music, with songs and drums and harps (Bereishis 31:27).”

Our forefather Yaakov had to work hard for Lavan for 14 years for the privilege of marrying Lavan’s daughters, Rochel & Leah. Afterwards, Yaakov worked for Lavan to earn a living. Lavan changed the conditions for the wages at least one hundred times. Despite that, with Hashem’s help, Yaakov became wealthy. At that point, Yaakov heard Lavan’s sons saying that Yaakov had built up his wealth from their father, Lavan. “Yaakov has taken all that was our father’s, and from that which was our father’s he has built up all this wealth (Bereishis 31:1).” Lavan accepted the loshan hara of his sons and started treating Yaakov differently (31:2). Hashem then told Yaakov that it was time to leave Lavan’s house and return home. After getting permission from his wives, Yaakov packed up his family and fled from Lavan’s house. Lavan was away, tending to his sheep, so he was unaware that Yaakov had left.

Yaakov had a good reason to flee from Lavan while Lavan was away. Sforno (31:21) says that the word ויברח, indicates departing without being pursued but being inspired by fear of damage and harm that is not imminent. Or HaChaim (31:20) says that had Lavan had the slightest notion that Yaakov intended to take his family and leave without a send-off, he would have had him watched day and night. Sforno (31:20) says that Yaakov fooled Lavan. He did not give Lavan any indication that he knew that Lavan had accepted the slander about him. Yaakov was afraid that had Lavan realized that Yaakov wanted to leave then, Lavan, with the aid of the people of his town, would have taken Yaakov’s family away from him. Yaakov verbalized this fear later, when Lavan had met up with him.  In fact, when Lavan heard that Yaakov had fled, Radak says that he formed a posse of relatives to chase after Yaakov (31:23). Hashem came to Lavan in a dream, telling him not to harm Yaakov (31:24). Clearly Lavan’s intention was to cause harm to Yaakov.

When Lavan approached Yaakov he said, “Why did you flee in secrecy and mislead me and not tell me? I would have sent you off with festive music, with songs and drums and harps (31:27).” 

Midrash Rabbah (64:8) says that Lavan attempted to persuade Yaakov to return by speaking very nicely. Lavan told Yaakov that he wanted to give him a proper sendoff, with singing and music. Lavan said that he would have liked to kiss his children and grandchildren goodbye, before they left (see Radak 31:28).  When Lavan saw that his approach was not working, he hardened his tone (see Maharzu). He told Yaakov that Yaakov had acted foolishly. Lavan said that he had the ability to harm Yaakov. The only reason that he did not do so was because Hashem told him not to (31:28, 29).  

Lavan was a very smart man. He was shrewd, deceptive, and dishonest. He was a con artist. Why did he try persuading Yaakov to return with him? Obviously, he thought that he had a good chance of succeeding in convincing Yaakov to return with him. Otherwise, he would not have bothered trying. In fact, Hashem came to Lavan in a dream saying, “Beware of attempting anything with Jacob, good or bad (31:24).” Sforno explains, “good” that Hashem warned Lavan not to try to lure Yaakov into returning with offers of benefits. Since Hashem had to warn Lavan about this, obviously Hashem knew that Lavan had the ability to fool Yaakov and convince him to return. Lavan’s promises and enticements actually had a good chance of influencing Yaakov to change his mind and return with Lavan.

This doesn’t make sense! How could Yaakov have possibly been swayed by Lavan?  Yaakov knew firsthand that Lavan was a liar, a cheater, a swindler, and a deceiver. Rashi (29:18) says that when Yaakov was about to marry Rochel, he gave her signs to identify herself because he knew that Lavan was a cheater. Sure enough, Lavan deceptively switched Rochel with Leah. Lavan changed the deal for Yaakov’s wages at least 100 times! Yaakov even verbalized that he fled from Lavan because he was afraid that Lavan would have otherwise taken away his wives and children. How could Yaakov possibly have agreed to return, putting his life and his families lives at the whim of such a crook?!

This teaches us a very powerful lesson in kochos hanefesh, the human psyche. A person, even a great person, can be led to believe and rely on promises and enticements even against his better judgement. One will often believe in a falsehood, because that is what he truly wishes would happen. He may do so, even though the person telling this to him is a proven liar. He will believe it because he wants to believe it.

There are people with whom we are associated with whom may not be good influences on us. Yet, we remain associated with them because we believe in their promises. We blind ourselves to reality and believe in them time and time again, solely because we want to believe.

We, also, are apt to succumb numerous times every day to our worst enemy, the yetzer hara, our evil inclination. The yetzer hara is a proven liar and con artist who constantly entices us to do things which will cause us harm. Yet, we still listen to his promises and enticements. We lose out in our spiritual growth and even in our true happiness because we listen to the yetzer hara even though our brain tells us not to listen. The yetzer hara makes us think that following his advice will be good for us or make us happy. He promises us things that we want to hear. Since we want them to be true, we fool ourselves into believing that the promises are true. However, his promises are empty promises. We are only deceiving ourselves, time and time again.

Don’t believe the empty promises of others if time and again they break their promises.

The yetzer hara constantly tries to get us to sin by alluring us with falsehoods that time and again are not realized, and instead, leave us unfulfilled.

 

(Base on a dvar torah by Rabbi Alter Henach Leibowitz zt”l)

 

 

 

Parshas Toldos – He Gave Him The Royal Ring!

Parshas Toldos

He Gave Him The Royal Ring!

Click here for a Printer Friendly Version

 

“It is I, Eisav your firstborn. I have done as you had told me.” (Bereishis 27:19)

Our forefather Yitzchak wanted to give a blessing which would determine the destiny of Yaakov & Esav and their descendants for eternity. Yitzchak wanted to give the blessings to his first-born son, Esav. Our matriarch Rivka knew that Yaakov was the son who deserved these blessings. She told Yaakov that he should go to Yitzchak to receive the blessings. Yaakov was aghast! He was the pillar of emes, of truth. How could he be part of this subterfuge?  However, he listened to his mother and got two goats from the flock to prepare food for Yitzchak. “He [Yaakov] went, took, and brought to his mother.” Midrash Rabba (Bereishis 65:15) says that Yaakov went “compelled, coerced, and weeping”. Clearly, he did not want to do this deception. Then Yaakov said to his mother, “My father perhaps will feel me, and I shall seem to him a deceiver; and I shall bring a curse upon me, and not a blessing.” (27:12) Rivka told Yaakov not to worry. She prepared food for Yaakov to bring to Yitzchak. She gave him goatskin to put on his smooth skin to appear hairy, like Esav. She also gave him Esav’s special clothing.

When Yaakov arrived, Yitzchak asked him, “Who are you, my son?” (27:18) Yaakov gave a curious answer. He said, “It is I, Eisav your firstborn. I have done as you had told me.”  At first glance it seemed as if Yaakov’s response was not truthful. However, most commentators interpret Yaakov’s words in a way which was truthful. Rashi says that Yaakov was saying, I am he that brings food to you, and Esav is your first-born. I have done many things at different times as you had asked me. Or HaChaim and Riva (27:19) say that when Yaakov said, “I am Esav your firstborn” he meant that since he had purchased the birthright from Esav, he was now in place of Esav, entitled to the blessings as the new firstborn. Yaakov added, ” I have done as you had told me.” The reason you told Esav to hunt game, etc., was because you assumed that he was your firstborn. Mizrachi says, “I am he who brings to you and Esav is your first born.”

A while later, Yitzchak asks Yaakov, “Are you indeed my son, Esav?” (27:24) Yaakov responded, “It is I”. Again, the commentators rush to explain what Yaakov meant when he said, “I am”. Rashi says that he did not say, “I am Esav”. Rather, he said but “It is I”. The commentaries make a point of explaining Yaakov’s words to show that he did not lie. Gur Aryeh says that you must explain Yaakov’s words in this manner. It is impossible to say that Yaakov would lie. Furthermore, Hashem hates falsehood and how could Yitzchak’s blessings have been received through falsehood? Rabbeinu Bachya adds that there is no question that Yaakov spoke the truth on every occasion. This is what the prophet (Michah 7:20) emphasized when he said, “You gave truth to Yaakov.”

However, even though Yaakov did not lie, Yitzchak did get the impression that it was Esav in front of him. Wouldn’t that also show a lack of truthfulness?

Rav Henach Leibowitz zt”l points out that even misleading a person shows a lack of emes, of truthfulness. How was Yaakov permitted to mislead Yitzchak? The Talmud (Sanhedrin 92A) quotes Rabbi Elazar who says that anyone who amends the truth in his speech, is considered as though he worships idols. Maharsha brings a story from Sefer Haikarim. Once, a sinner who was also a robber wanted to repent. However, he was not prepared to accept upon himself the multitude of mitzvos that are in the Torah. A wise man told him to accept upon himself never to lie. That, the robber accepted. Some time passed and the robber was on his way to rob. He met a man along the way. The man asked him where he was going. The robber remembered that he accepted upon himself not to lie, so he told the man that he was on his way to rob someone. Soon after, he met another man and told him the same thing. Then the robber realized that there were two potential witnesses against him. He decided not to rob. Little by little, this strategy of telling the truth led him to leave his evil ways.

When asked where he was going, couldn’t the robber have answered that he was going to a certain place without saying that he was going there to rob someone? Apparently, that would have given the misimpression that he was going to that place to do something appropriate. Even though he would not have been lying outright, since the listener would have mistakenly assumed from his words that he was going to do something appropriate, that would have been considered a lack of truth. Clearly, giving someone a false impression is considered lying.

We see another facet of lying from the famous story involving King Shlomo (I Kings 3:16-27). Two women came to him, each claiming to be the mother of a baby. Apparently, one of the mothers had accidentally smothered her baby. The second mother claimed that in the middle of the night the first mother had switched her dead baby with the second mother’s live one. Each of the women was claiming the live baby. Shlomo judged and said, “Cut the live child in two, and give half to one and half to the other.” (pasuk 25). Based on the responses of the two women, Shlomo determined who the real mother was. “Give the live child to her,” he said, “and do not put it to death; she is its mother.” (pasuk27). The Talmud (Makos 23B) asks, how could Shlomo have said with certainty “she is its mother”? Perhaps the other mother had tricked him. The Talmud answers that Shlomo did not say “she is its mother”. Rather, those words were stated by a bas kol, by a Heavenly voice, for all to hear, to affirm that the action taken by King Shlomo was correct.

 Shlomo was the wisest of all men and he had many clear proofs as to who the true mother was. Rabbi Henach Leibowitz zt”l asked, if that was the case then why couldn’t Shlomo himself say the words, “she is its mother”? It must be that although Shlomo had so many indications who the mother was, since there was the remotest possibility that the woman was deceiving Shlomo, he did not have the right to say 100% that this was the mother. That would have been a lack of truth. Although he had the right to determine the law and give the baby to that woman, he did not have the right to say, “she is its mother”. We see that it would be considered a lack of truth to say something as a fact if there was the remotest possibility that it was not true.

This would be a question according to the commentaries who explain how Yaakov’s words were truthful. Yaakov gave Yitzchak the impression that he was Esav. Shouldn’t that have been considered a lack of truth?!

Radak and others say that Yaakov did not want to deceive his father. Torah Temima adds that Yaakov only did so to follow his mother’s command and because his mother also had a prophecy from Hashem that Hashem wanted Yaakov to receive the blessings. The Ramban says that this episode was orchestrated by Hashem for Yaakov to receive the brachos.

Clearly Yaakov acted accordingly to honor his mother and follow Hashem’s instruction. The question is, why did Hashem specifically want Yaakov to receive these blessings in a manner which seemed deceitful?

Rav Yaakov Kaminetsky zt”l  (Emes L’Yaakov) says that Hashem gave each of our forefathers major tests to merit eternal reward of a true father of the Jewish People. Avraham had 10 tests which went against his nature of kindness. This was Yaakov’s test which was against his nature. Yaakov was a man of truth. Hashem tested him to see if he would go against his nature if that was what Hashem wanted. That would show that all of Yaakov’s actions were for the sake of Hashem.

Another answer is given by the Derashos HaRan (5) which is quoted by Rav Avraham Pam zt”l (Rav Pam on Chumash by Rabbi Sholom Smith). The Ran says that Hashem orchestrated events in this manner to create a fraternal hatred of Esav and his descendants to Yaakov & his descendants. “Esav hates Yaakov” is a fact of life (Rashi Vayishlach 33:4 quoting a Midrash). Esav has eternal hatred because of his perception that Yaakov took the blessings that he was supposed to get. The purpose of this eternal hatred is to provide a control on Yaakov. If the Jewish nation would slacken in their service to Hashem, then Esav would persecute and torture them to force them to return to the ways of our forefathers. In fact, Esav’s persecutions have accomplished more to bring the Jews back to Hashem than the rebukes of the greatest prophets. The Talmud (Megillah 14A) says that the act of Achashverosh giving his signet ring to Haman, to seal the decree of extermination of the Jews, accomplished more to bring the Jewish People to repentance than the rebukes of our 48 greatest prophets!

Our souls originate from beneath Hashem’s throne, a place of purity, where there is no falsehood (Orchos Tzadikim, Gate of Truth). Let us try to retain that holiness by only telling the truth

and not giving others a misimpression, which is also considered a lack of truth.

 

 

Parshas Chayei Sara – What Is The Rush?

Parshas Chayei Sara

What Is The Rush?

Click here for a Printer Friendly Version

 

“She quickly emptied her pitcher into the trough, and she ran to the well again to draw water. and she drew water for all his camels.” (Bereishis 24:20)

Avraham sent his servant, Eliezer, to find a wife for Yitzchak. Eliezer traveled to Aram Naharayim and waited by the well. He felt that any girl who would offer water to both him and his camels was a girl who would exemplify the trait of kindness that would make her fitting to join Avraham’s family. Eliezer davened to Hashem that such a girl would also be from Avraham’s family, proving without a doubt that this was Yitzchak’s designated wife (Bereishis 24:10-14, based on Rashi’s explanation).

Rivkah approached the well and offered water to both Eliezer and his camels. All of Rivkah’s actions were done quickly, with alacrity. “She said, ‘Drink, my master’, and she quickly lowered her pitcher to her hand, and let him drink. She quickly emptied her pitcher into the trough, and she ran to the well again to draw water. and she drew water for all his camels.” (Bereishis 24:18.20)

Why was Rivkah acting in such a quick manner? The pasuk does not indicate that the camels were on the verge of collapse. So why was Rivkah rushing and running even to give water to the camels?

The Midrash (Midrash Rabbah Bamidbar 10:7) states, “All of the deeds of the righteous are done quickly.” Rabbi Moshe Chaim Luzatto zt”l writes (Mesilas Yesharim chapter 6), “The man whose soul yearns to perform the will of his Creator will not be lazy in the performance of His mitzvos. His movements will be as the quick movements of a fire, and he will not rest or be still until the deed has been completed.” Doing mitzvos with alacrity shows one’s love for Hashem.

Sforno says when you do someone a favor quickly you are showing that he is important to you. Rivkah expressed this by the speed with which she went about her tasks.

The Shelah has an entirely different answer. He says that Rivkah’s running was a brilliant plan to save herself from a tricky situation. After Eliezer finished drinking from the jug, there was some water left over. That left Rivkah with a dilemma. If she would give the remaining water to the camels, that would be disrespectful to Eliezer. It would equate his needs with the needs of the camels. If she would spill out the water, that would also be a slight to Eliezer. It would be as if she was saying that there was something wrong with his leftover water. Rivkah solved the problem in a brilliant manner. She kept “running” back and forth to bring water to the camels. She deliberately “tripped”, dropped the jug and let all the water spill out. Since she had been running, it seemed as if the jug fell by accident. In this way, Rivkah avoided offending Eliezer. (Talelei Oros by Rabbi Yissachar Dov Rubin)

According to the Shelah, Rivkah showed kindheartedness, wisdom. and sensitivity.

According to the Beis Halevi, Eliezer was testing Rivkah when he asked for a drink. He purposely left some water in the jug as an additional test. First, Eliezer asked to drink directly from Rivkah’s jug, as there were no glasses to drink from. Rivkah could have easily refused by saying to herself that Eliezer’s saliva may make the water disgusting to drink for the next person who would want to drink. She could have also refused lest Eliezer had an illness. Ignoring those thoughts and offering Eliezer a drink, showed that Rivkah was kindhearted, by giving a drink to a weary traveler. Then, Eliezer purposely left over some water in the jug. He was testing Rivkah to see how she would handle the situation. If she would bring the remaining water to her family, that would show a lack of wisdom. How could she share a stranger’s water with her family, not knowing if Eliezer was healthy or sick? If she would spill out the leftover water to get new water for her family, that would be embarrassing to Eliezer. Rivkah passed all 3 tests. She offered to give water to the camels. That way she did not have to spill out the water. Not only did she offer to give water to the camels, she even offered to give enough water to the camels until their thirst was quenched. She did that as an added sign of respect to Eliezer. In so doing, Eliezer would not think that she had given water to the camels solely to avoid having to bring his leftover water into her house. This way, she wouldn’t be embarrassing Eliezer, and she would be able to give her family clean, fresh water. Rivkah showed kindheartedness, wisdom, and sensitivity to the feelings of another person. Eliezer’s prayers were also answered in that the girl who passed these tests indeed turned out to be a member of Avraham’s family. The total picture proved that Rivkah was the one destined to become Yitzchak’s wife.

In the midst of doing an act of kindness for someone we should be careful not to embarrass them or make them feel uncomfortable.

 

 

Parshas Vayera – If You Are Happy Then I Am Happy!

Parshas Vayera

If You Are Happy Then I Am Happy!

Click here for a Printer Friendly Version

 

“And Sarah said, ‘Hashem G-d made rejoicing for me. All who hear will rejoice for me.’” (Bereishis 21:6)

Chezky, an American boy, was learning in a yeshiva in Israel.  His chavrusa, study partner, Yankel, was married.  One day, Yankel invited Chezky to join his family for a Shabbos meal. Chezky went and thoroughly enjoyed himself. Chezky noticed, however, that the amount of food that was served was limited. A few weeks later, Chezky decided to buy a special treat for Yankel’s children. He assumed that the children did not get treats often as Yankel appeared to be on a tight monetary budget. Chezky purchased ice cream sandwiches for all of Yankel’s children. He brought the ice cream to the house and happily noticed the excited looks on the children’s faces. He assumed that the children would tear off the wrappers and eat the ice cream immediately. He was very surprised that after saying thank you, the children ran outside before eating the ice cream. A few minutes passed. Soon the sounds of many children were heard. Yankel’s children had invited their friends to share their treats. They cut the ice cream sandwiches into small pieces and shared them with their friends. Noticing all the smiling faces, Chezky understood that Yankel’s children felt even happier because they were able to share with their friends and make their friends feel happy. (based on More Maggid Stories for Children by Chaviva Krohn Pfeiffer).

Hashem performed a miracle, and our matriarch Sarah gave birth to Yitzchak at the age of 90! Sarah was obviously very happy. Sarah said, “Hashem made rejoicing for me. All who hear will rejoice for me.”  (Bereishis 21:6)

What did Sarah mean when she said that “All who hear will rejoice for me”? The Radak explains that Sarah was convinced that everyone hearing about her good fortune of having given birth in her old age would automatically share her joy. Any person being surprised by some unexpected happy event, laughs for joy.

Midrash Rabbah (53:8) says, “Rabbi Berechya ben Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Shmuel ben Rabbi Yitzcḥak, ‘When Reuven is rejoicing, why should Shimon care? Sarah was remembered but why should others care?’” The explanation is that when Sarah was remembered, many other barren women were also remembered, and they conceived. Many deaf people gained their hearing, many blind people had their eyes opened, many imbeciles gained intelligence. As Rashi sums up, many prayers were answered together with Sarah’s and that brought great rejoicing in the world.

Rabbi Avraham Pam zt”l (Messages from Rav Pam by Rabbi Sholom Smith) learns a beautiful idea from this. What was the purpose of all the miracles which answered the different prayers of so many others? Rav Pam answered that Sarah’s joy would not have been complete if she had friends and neighbors who were still childless! To complete Sarah’s joy, Hashem answered the prayers of others, giving them relief from their own personal tzaros!

What a beautiful idea that we should emulate!

Even at our times of great joy, we should feel

that some degree of our happiness is missing

if our friends or relatives are currently experiencing challenges.

We should always keep them in our prayers.

 

 

Parshas Lech Lecha: It Is The Ultimate!

Parshas Lech Lecha

It Is The Ultimate!

Click here for a Printer Friendly Version

 

“Hashem said to Avram, ‘Go from your land, from your birthplace, and from your father’s house, [and go] to the land that I will show you.’” (Bereishis 12:1)

Often a speaker at a bar mitzva will tell the bar mitzva boy that he is now obligated to do mitzvos. Most of us probably assumed that this meant that now that the young man has turned 13, he has a Torah obligation to do mitzvos. Birkat Asher quotes the Rebbe of Stropkov who explained this message to a boy at his bar mitzva. He told the bar mitzva boy that until this day, he performed mitzvos and good deeds because that was how he was brought up by his parents and grandparents. Now that he became bar mitzva, he is able to do mitzvos solely because that is what Hashem commanded.

Hashem tested our forefather Avraham 10 times. One test was when Hashem told Avraham to leave his country, his birthplace and his family. (Bereishis 12:1) Rashi says that Avraham’s leaving would be for his pleasure and his benefit. Hashem told Avraham that He would make him into a great nation, as well as giving him other blessings. Sfas Emes says (quoted in Iturei Torah by Aharon Yaakov Greenberg) that it is not difficult to follow Hashem’s directive when Hashem promises great benefits for listening.  So why was this considered one of Avraham’s tests? Sfas Emes answers that the very fact that Avraham would benefit made the test difficult. How would Avraham respond? Would Avraham listen to Hashem, keeping in mind that this was also beneficial to him? Or would Avraham listen solely because he was following the will of Hashem? The Torah testifies, “Avram went as Hashem had told him…” (Bereishis 12:4). Avraham followed Hashem’s command totally because Hashem had commanded him, without any thought whatsoever of the benefits that he would receive.

The Talmud (Kedushin 31A) brings Rabbi Chanina who says, “Greater is one who is commanded to do a mitzva and performs it than one who is not commanded to do a mitzva and performs it.” Tosefos explains that one who was commanded to do a mitzva will constantly be worried lest he not be able to perform the mitzva. Furthermore, since there was a specific command, the yetzer hara will work harder to prevent him from performing the mitzva more so than had he not been commanded. Another explanation given by the Tosefos HaRosh is that one who is commanded to do a mitzva has the opportunity to perform it, solely because that is what Hashem decreed.

Rabbi Mordechai Gifter zt”l (Pirkei Torah) quotes Rashi in Pirkei Avos (5:3) who describes Avraham’s first two tests from Hashem. The first was that he had to hide underground for 13 years from King Nimrod who wanted to kill him because of his belief in Hashem. The second test was when he was thrown into a burning furnace because of his beliefs. These were difficult tests. The Torah only tells us about Avraham’s third test when Hashem told him to leave his home. Why doesn’t the Torah mention Avraham’s first two tests? Rav Gifter zt”l says that the ultimate level of mitzva performance is doing a mitzva solely because it is the will of Hashem, with no ulterior motive. As the pasuk says (Bereishis 26:5) that Hashem offered Yitzchok a multitude of blessings “because Avraham listened to My voice, and minded My mandate, My commandments, My decrees and My teachings (see Ohr HaChaim).

A mitzva performed voluntarily displays a great desire to fulfill Hashem’s will. However, ultimately, it is an act of self-motivation. Avraham’s first two tests did not involve fulfilling Hashem’s commands. Hashem did not tell him to be willing to sacrifice his life for his beliefs. Therefore, the Torah does not list them explicitly. The first test that was the fulfillment of a Divine directive was the one mentioned in our Parsha when Hashem told Avraham to leave home.

The ultimate level of mitzva performance is doing a mitzva solely because it is the will of Hashem, with no ulterior motive. Each of us has this ability within us.