When Jacob and his sons first came to Egypt they were respected as the family of the viceroy. That quickly changed after Joseph and his brothers died. A new Pharaoh rose to power who did not want to remember the great accomplishments of Joseph. He saw the proliferation of the Jewish people throughout Egypt, and was concerned that they would try to overpower the Egyptian government. The exile of the Jews now began in earnest.
Pharaoh enacted various decrees against the Jewish people. He enticed them to help build new cities for the country. Gradually the people's freedom was severely limited and they became enslaved to Pharaoh. The Egyptians then began to oppress the Jews with backbreaking labor. Pharaoh also ordered the Hebrew midwives to abort the Jewish male fetuses shortly before birth. When they refused to listen to him he decreed that every male infant be killed. Despite these evil decrees, and actually, as the Rabbis explain, because of the decrees, the people continued to multiply and populate the land.
In this setting, a baby boy was born to a couple from the tribe of Levi. The man's name was Amram and his wife's name was Yocheved. The child's mother was afraid he would be found by the Egyptian authorities, so she put him in a lined basket and set it among the reeds in the river. Pharaoh's daughter, Bisyah, came to bathe in the river. She saw the child and took pity on him, and brought him home to raise in the king's palace. The child's sister who had been standing nearby offered to bring a Jewish nursemaid to nurse the child. Bisyah agreed and the child's own mother was brought to help raise the child. Bisyah called the child Moshe. This would be the name by which he would be known for all times.
As Moshe grew older he began to empathize with his brothers' pain. He wanted to help them, but he soon found himself having to flee Egypt for his own life. He settled in Midian where he married the daughter of Yisro, a former adviser to Pharaoh and a deeply religious man who had dedicated his life to seeking out G-d. He would later convert to Judaism.
When Moshe was eighty years old, G-d appeared to him in a burning bush, and instructed him to go to Egypt to lead the Jewish nation out of slavery. Moshe did not feel himself fit for this task. He argued that he was not an orator; He was also concerned that the people would not believe him. G-d insisted that Moshe go, and that his brother Ahron would assist him. Although the exodus would not happen for another year, the process leading to it was now ready to begin.
... the name of the first was Shifra and the name of the second was Puah. (Exod. 1:15)
The Midrash explains that the midwives' names represented their profession; "Shifra" means she helped straighten and beautify ("meshaper") the babies' bones, and "Puah" means she would coo and "pooh-pooh" the children to comfort them. Although these actions may seem insignificant, the Torah teaches us that greatness may often be seen in small actions. Rabbi Avrohom Chaim Levine would say that to a big person nothing seems too small, and to a small person, nothing seems important. In the greater scheme of life, big or small is only a perception. It is up to the person to use small things for great purposes, or to debase important things for meaningless pursuits.
Did You Know...
A person should prepare for prayer in a manner becoming to one who is speaking to the king. His clothing and body should be clean. One should use the facilities before prayer, as it is not respectful to pray before G-d when one has to relieve himself. Sometimes this may even invalidate the prayers, and they have to be repeated a second time.
One should wash his hands and face too before prayers. If water is not readily available, one may rub his hands on a hard surface to clean them. It is also proper to wash out one's mouth--except on a fast day. One's clothes should also should be fit for meeting royalty; thus one should not pray in pajamas or in bare feet.
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December 30, 2004
December 23, 2004
Parshas Vayechi 5765
Jacob and his sons settled in Egypt for the last seventeen years of his life. Jacob had not enjoyed a very peaceful life. Now, after all the difficulties he had endured, Jacob could finally enjoy the last years of his life with all his children and grandchildren.
As Jacob felt his end approaching, he instructed Joseph to bury his remains near those of his parents in Canaan. Although the Egyptians would have preferred Jacob's being buried in Egypt, Jacob made Joseph swear that he would not do so. He did not want his grave to be worshipped as a shrine.
Jacob awarded Joseph the double portion inheritance reserved for the firstborn. His two sons, Menashe and Ephraim, would be considered as two tribes, thereby receiving two portions in the Promised Land. Although Reuven was Jacob's firstborn, he had lost that privilege because Jacob felt he acted too impulsively after Rachel's passing, when he moved his father's bed to his mother Leah's tent. Jacob felt he was lacking leadership qualities.
Joseph brought his two sons to receive Jacob's blessings before he died. Joseph situated Menashe, the firstborn, to the right of Jacob, and Ephraim, the younger son, to his left. Jacob, however, crossed his arms and placed his right hand on Ephraim's head, and his left hand on Menashe. Joseph tried to correct his father, but Jacob refused. He explained that although Menashe was the older son, and would also be destined for greatness, Ephraim was the one who was destined for leadership, as his descendant Joshua would be the successor to Moshe. He was therefore deserving of the greater blessing.
Jacob's blessings to Ephraim and Menashe remain unique until today. It is customary for many to bless their sons, "May you be like Ephraim and Menashe." One reason for this is because although the greater blessing was given to the younger son, Ephraim, we find no jealousy between the two brothers. It is the prayer of every parent that this trait be fulfilled with our own children too. Another reason for using Joseph's sons as a blessing is because Ephraim and Menashe were both raised in the palace of Pharaoh, without much of a positive environment, yet they remained committed to Jacob's ideals. We aspire to similar results with our own children, too.
Jacob blessed all of his sons before his passing. He pointed out the strengths and weaknesses of each of his sons, and where they should concentrate their efforts. These traits were ingrained into the nature of each of the tribes, and would be reflected in many instances throughout Scriptures.
"...Do for me a kindness of truth . ." (Gen. 47:29)
The Midrash explains that the kindness done with the deceased is a kindness of truth, since there is no expectation of payment. A young father passed away leaving behind a five-year old son. The little boy was too embarrassed to say the Kaddish in the synagogue. The family brought the young orphan to the Steipler Rav to speak to him. The Steipler said to the boy, "My son, your father is now in a world of truth. If someone were to offer him all the silver and gold in the world, he would have no use for it. The only thing of value to him now is to hear your Kaddish. That would give him more pleasure than anything else." The following morning the boy eagerly recited the Kaddish.
Did You Know...
Once a person passes away, a shomer, or watchperson, should be appointed to stay with the corpse until the burial. Three reasons are given for this custom:
As Jacob felt his end approaching, he instructed Joseph to bury his remains near those of his parents in Canaan. Although the Egyptians would have preferred Jacob's being buried in Egypt, Jacob made Joseph swear that he would not do so. He did not want his grave to be worshipped as a shrine.
Jacob awarded Joseph the double portion inheritance reserved for the firstborn. His two sons, Menashe and Ephraim, would be considered as two tribes, thereby receiving two portions in the Promised Land. Although Reuven was Jacob's firstborn, he had lost that privilege because Jacob felt he acted too impulsively after Rachel's passing, when he moved his father's bed to his mother Leah's tent. Jacob felt he was lacking leadership qualities.
Joseph brought his two sons to receive Jacob's blessings before he died. Joseph situated Menashe, the firstborn, to the right of Jacob, and Ephraim, the younger son, to his left. Jacob, however, crossed his arms and placed his right hand on Ephraim's head, and his left hand on Menashe. Joseph tried to correct his father, but Jacob refused. He explained that although Menashe was the older son, and would also be destined for greatness, Ephraim was the one who was destined for leadership, as his descendant Joshua would be the successor to Moshe. He was therefore deserving of the greater blessing.
Jacob's blessings to Ephraim and Menashe remain unique until today. It is customary for many to bless their sons, "May you be like Ephraim and Menashe." One reason for this is because although the greater blessing was given to the younger son, Ephraim, we find no jealousy between the two brothers. It is the prayer of every parent that this trait be fulfilled with our own children too. Another reason for using Joseph's sons as a blessing is because Ephraim and Menashe were both raised in the palace of Pharaoh, without much of a positive environment, yet they remained committed to Jacob's ideals. We aspire to similar results with our own children, too.
Jacob blessed all of his sons before his passing. He pointed out the strengths and weaknesses of each of his sons, and where they should concentrate their efforts. These traits were ingrained into the nature of each of the tribes, and would be reflected in many instances throughout Scriptures.
"...Do for me a kindness of truth . ." (Gen. 47:29)
The Midrash explains that the kindness done with the deceased is a kindness of truth, since there is no expectation of payment. A young father passed away leaving behind a five-year old son. The little boy was too embarrassed to say the Kaddish in the synagogue. The family brought the young orphan to the Steipler Rav to speak to him. The Steipler said to the boy, "My son, your father is now in a world of truth. If someone were to offer him all the silver and gold in the world, he would have no use for it. The only thing of value to him now is to hear your Kaddish. That would give him more pleasure than anything else." The following morning the boy eagerly recited the Kaddish.
Did You Know...
Once a person passes away, a shomer, or watchperson, should be appointed to stay with the corpse until the burial. Three reasons are given for this custom:
- To prevent animals from attacking the corpse,
- To protect the corpse from spiritual danger, and
- To show respect to the deceased by not deserting him.
December 16, 2004
Parshas Vayigash 5765
Joseph, as the viceroy of Egypt, had set his brothers up in a situation where their youngest brother Benjamin would have to remain in Egypt as a slave to Pharaoh. Yehuda stood up before Joseph and begged him to have mercy on their elderly father, who would not be able to bear the loss of another son. He spoke to him respectfully yet firmly, offering to remain behind in Benjamin's place.
When Joseph saw how his brothers were so concerned about Benjamin and Jacob, he realized that they had repented since the days they had tormented him without regard for their father's feelings. He no longer had any reason to hide his identity from his brothers. He ordered all the Egyptians out of the room, to spare his brothers the shame, and then revealed his identity to them.
The brothers were so dumbfounded they could not say a word. All the pieces of the mystery of their Egyptian experience now came together. They were ashamed of their earlier treatment of Joseph. Joseph, however, consoled them and told them that although their intentions had not been proper, G-d had used the incident as a means of putting Joseph into the position of being a benefactor to his family. Joseph sent his brothers back to Canaan with wagons to bring their father and families down to Egypt, where they would be protected from the famine. This would be the beginning of the exile foretold earlier to Abraham.
When Jacob heard that not only was Joseph still alive, but that he had also been able to maintain his level of righteousness in the palace of Pharaoh, his spirits were revived. He immediately made plans to travel to Egypt to see Joseph before he died.
G-d appeared to Jacob in a dream and informed him that He would accompany him and his family down to Egypt, and that they would become a great nation there. Eventually they would return to Canaan.
Jacob and his family came to Egypt, where Pharaoh cordially greeted them. They settled in Goshen, a suburb of Egypt, where they would be able to live apart from the Egyptian culture.
The Torah relates that as the famine became worse and the Egyptian resources were depleted, Joseph took all the Egyptians' land for Pharaoh, in exchange for food. He resettled the whole nation in different areas. This was done in order to make his brothers feel more comfortable. They would not have to feel like strangers if everyone else had also been relocated. He also extended an exemption to the priests. This would serve as a precedent for the exemption of the Levites once the Jewish slavery in exile began.
...he called out, "Remove everyone from before me." Thus no one remained with him when Joseph revealed himself to his brothers. (Gen. 45:1)
Rav Sroyah Deblitzky came to the Chazon Ish to be released from a vow he had made. The Chazon Ish asked him to bring two more people to be used for the Beis Din (court). Rav Deblitzky brought in the first two Jews he met outside and the Chazon Ish presided over the Beis Din and released him from the vow. After the two people left, the Chazon Ish told Rav Deblitzky to find another two men to create another Beis Din, since he believed that one of the original two people had no knowledge of Halacha whatsoever and could not be part of the Beis Din. The Chazon Ish explained that he had gone through the whole process of releasing Rav Deblitzky's vow with them just in order not to embarrass the disqualified individual, but it had to be done again.
Did You Know...
There is a mitzvah to accompany one's guest upon his departure. The Talmud says that escorting one's guest is greater than providing him with food and lodging. Part of this requirement includes providing food for the trip. Many authorities believe the obligation of escorting only applies to a guest from out-of-town, since he does not know the roads very well, or that it only applies to somebody traveling alone, to provide extra protection, which generally is not the case today since the roads are usually filled with other travelers. Nevertheless, one should be careful to accompany guests for at least several feet when they depart. According to Kabbalistic sources, one should not take leave of a person amidst tears.
When Joseph saw how his brothers were so concerned about Benjamin and Jacob, he realized that they had repented since the days they had tormented him without regard for their father's feelings. He no longer had any reason to hide his identity from his brothers. He ordered all the Egyptians out of the room, to spare his brothers the shame, and then revealed his identity to them.
The brothers were so dumbfounded they could not say a word. All the pieces of the mystery of their Egyptian experience now came together. They were ashamed of their earlier treatment of Joseph. Joseph, however, consoled them and told them that although their intentions had not been proper, G-d had used the incident as a means of putting Joseph into the position of being a benefactor to his family. Joseph sent his brothers back to Canaan with wagons to bring their father and families down to Egypt, where they would be protected from the famine. This would be the beginning of the exile foretold earlier to Abraham.
When Jacob heard that not only was Joseph still alive, but that he had also been able to maintain his level of righteousness in the palace of Pharaoh, his spirits were revived. He immediately made plans to travel to Egypt to see Joseph before he died.
G-d appeared to Jacob in a dream and informed him that He would accompany him and his family down to Egypt, and that they would become a great nation there. Eventually they would return to Canaan.
Jacob and his family came to Egypt, where Pharaoh cordially greeted them. They settled in Goshen, a suburb of Egypt, where they would be able to live apart from the Egyptian culture.
The Torah relates that as the famine became worse and the Egyptian resources were depleted, Joseph took all the Egyptians' land for Pharaoh, in exchange for food. He resettled the whole nation in different areas. This was done in order to make his brothers feel more comfortable. They would not have to feel like strangers if everyone else had also been relocated. He also extended an exemption to the priests. This would serve as a precedent for the exemption of the Levites once the Jewish slavery in exile began.
...he called out, "Remove everyone from before me." Thus no one remained with him when Joseph revealed himself to his brothers. (Gen. 45:1)
Rav Sroyah Deblitzky came to the Chazon Ish to be released from a vow he had made. The Chazon Ish asked him to bring two more people to be used for the Beis Din (court). Rav Deblitzky brought in the first two Jews he met outside and the Chazon Ish presided over the Beis Din and released him from the vow. After the two people left, the Chazon Ish told Rav Deblitzky to find another two men to create another Beis Din, since he believed that one of the original two people had no knowledge of Halacha whatsoever and could not be part of the Beis Din. The Chazon Ish explained that he had gone through the whole process of releasing Rav Deblitzky's vow with them just in order not to embarrass the disqualified individual, but it had to be done again.
Did You Know...
There is a mitzvah to accompany one's guest upon his departure. The Talmud says that escorting one's guest is greater than providing him with food and lodging. Part of this requirement includes providing food for the trip. Many authorities believe the obligation of escorting only applies to a guest from out-of-town, since he does not know the roads very well, or that it only applies to somebody traveling alone, to provide extra protection, which generally is not the case today since the roads are usually filled with other travelers. Nevertheless, one should be careful to accompany guests for at least several feet when they depart. According to Kabbalistic sources, one should not take leave of a person amidst tears.
December 9, 2004
Parshas Miketz 5765
Thirteen years had passed since Joseph was abducted from his father's home. During that time he had been sold into slavery, accused of attacking his master's wife, and imprisoned. For all practical purposes Joseph seemed to have been forgotten. Yet, when the Divine Plan to fulfill his dreams of rising to leadership was meant to be realized, it happened swiftly. In a matter of moments a relatively unknown prisoner rises to become the viceroy over Egypt.
Pharaoh dreamed two disturbing dreams that could not be interpreted satisfactorily by his advisors. In one dream he saw seven lean and sickly cows swallow seven healthy cows. In the next dream he saw seven measly looking sheaves of grain swallow seven plump sheaves. Pharaoh understood that there was a message alluded to in the dreams, but he could not understand what it was.
The wine butler suddenly recalled how Joseph had successfully interpreted his own dream in prison, and mentioned this to Pharaoh. Joseph was hurried out of prison, cleaned up and dressed properly, and brought before Pharaoh. Joseph interpreted Pharaoh's dream to mean that G-d was going to send seven years of bounty to Egypt, followed by seven years of terrible famine. He also recommended that Pharaoh appoint somebody to prepare Egypt for the years of hunger.
Pharaoh was very impressed with Joseph's wisdom, integrity and concern. He appointed Joseph as the viceroy of all Egypt. Joseph stored grain during the years of plenty to prepare the succeeding years. Pharaoh also gave Joseph Osnas, the daughter of his former master Potiphar, as a wife. She bore him two sons, Menashe and Ephraim.
Once the famine began, the whole country was at the mercy of Joseph. When the famine reached Canaan too, Jacob sent ten of his sons to Egypt to purchase food. Benjamin was not sent because Jacob was concerned that he not be hurt. Joseph recognized his brothers, but they did not recognize him.
Joseph decided to test his brothers to see if they truly regretted their earlier actions towards him before he would forgive them. He accused his brothers of spying and told them that they must bring their younger brother back with them to prove their innocence. Joseph then tried to re-create a situation by planting his silver goblet in Benjamin's sack to see how his brothers would treat their youngest brother Benjamin when he would fall in their disfavor. If they would show him the proper compassion, and show concern for their elderly father, Joseph figured that he would reveal himself to them and forgive them for what they had done to him.
"...and He commanded us to kindle the lights of Chanukah" (Chanukah liturgy)
Rabbi Yaacov Haber observes that Chanukah falls at the darkest time of the year. The mitzvah of lighting the menorah specifically at this time of the year teaches us that the light of holiness often comes in times and from places when it is least expected. It may be the sincere prayer of a simple individual, or even that of a child, the small donation from the simple laborer, or the efforts of an inspired individual to observe as many of the details of a mitzvah as possible, given the opposition of family or friends. These may very well outweigh the value of the most righteous person's actions. The flickering lights in the blackness of night remind us never to discount any situation or individual, for one never knows whose actions are actually holding up the world.
Did You Know...
On Friday afternoon of Chanukah, one should light Chanukah candles after Plag Mincha, a little over an hour before sunset. They are lit before the Shabbos candles are lit, preferably not until right before the Shabbos candles are lit. They must remain lit until a half hour after nightfall, or approximately an hour and a half.
After Shabbos, there are different opinions whether one lights Chanukah candles before or after Havdalah. If one has no specific custom, he should recite Havdalah first, but Chanukah candles should be lit as soon as possible after Havdalah. In the shul, Chanukah candles are lit before Havdalah. Although the candles are lit in shul, one cannot fulfill his obligation with that kindling.
Pharaoh dreamed two disturbing dreams that could not be interpreted satisfactorily by his advisors. In one dream he saw seven lean and sickly cows swallow seven healthy cows. In the next dream he saw seven measly looking sheaves of grain swallow seven plump sheaves. Pharaoh understood that there was a message alluded to in the dreams, but he could not understand what it was.
The wine butler suddenly recalled how Joseph had successfully interpreted his own dream in prison, and mentioned this to Pharaoh. Joseph was hurried out of prison, cleaned up and dressed properly, and brought before Pharaoh. Joseph interpreted Pharaoh's dream to mean that G-d was going to send seven years of bounty to Egypt, followed by seven years of terrible famine. He also recommended that Pharaoh appoint somebody to prepare Egypt for the years of hunger.
Pharaoh was very impressed with Joseph's wisdom, integrity and concern. He appointed Joseph as the viceroy of all Egypt. Joseph stored grain during the years of plenty to prepare the succeeding years. Pharaoh also gave Joseph Osnas, the daughter of his former master Potiphar, as a wife. She bore him two sons, Menashe and Ephraim.
Once the famine began, the whole country was at the mercy of Joseph. When the famine reached Canaan too, Jacob sent ten of his sons to Egypt to purchase food. Benjamin was not sent because Jacob was concerned that he not be hurt. Joseph recognized his brothers, but they did not recognize him.
Joseph decided to test his brothers to see if they truly regretted their earlier actions towards him before he would forgive them. He accused his brothers of spying and told them that they must bring their younger brother back with them to prove their innocence. Joseph then tried to re-create a situation by planting his silver goblet in Benjamin's sack to see how his brothers would treat their youngest brother Benjamin when he would fall in their disfavor. If they would show him the proper compassion, and show concern for their elderly father, Joseph figured that he would reveal himself to them and forgive them for what they had done to him.
"...and He commanded us to kindle the lights of Chanukah" (Chanukah liturgy)
Rabbi Yaacov Haber observes that Chanukah falls at the darkest time of the year. The mitzvah of lighting the menorah specifically at this time of the year teaches us that the light of holiness often comes in times and from places when it is least expected. It may be the sincere prayer of a simple individual, or even that of a child, the small donation from the simple laborer, or the efforts of an inspired individual to observe as many of the details of a mitzvah as possible, given the opposition of family or friends. These may very well outweigh the value of the most righteous person's actions. The flickering lights in the blackness of night remind us never to discount any situation or individual, for one never knows whose actions are actually holding up the world.
Did You Know...
On Friday afternoon of Chanukah, one should light Chanukah candles after Plag Mincha, a little over an hour before sunset. They are lit before the Shabbos candles are lit, preferably not until right before the Shabbos candles are lit. They must remain lit until a half hour after nightfall, or approximately an hour and a half.
After Shabbos, there are different opinions whether one lights Chanukah candles before or after Havdalah. If one has no specific custom, he should recite Havdalah first, but Chanukah candles should be lit as soon as possible after Havdalah. In the shul, Chanukah candles are lit before Havdalah. Although the candles are lit in shul, one cannot fulfill his obligation with that kindling.
December 2, 2004
Parshas Vayaishev 5765
The roots of all Jewish history can be traced to the story of our forefathers and their families. In the story of Joseph and his brothers the roots of the Egyptian exile and the ultimate Redemption can be seen.
Jacob favored his son Joseph more than his other sons. He taught him individually and made him a special colorful garment. This incurred the jealousy of his brothers. It was compounded further when Joseph related his prophetic dreams about his leadership to his brothers. Although the Talmud finds fault with Jacob's treatment of Joseph, his intentions were to prepare Joseph for the challenges he would have to endure before assuming leadership.
The brothers eventually conspired to kill Joseph, but then decided to sell him instead as a slave. They took Joseph's coat, dipped it in blood, and sent it to their father, implying that he had been attacked by an animal. Jacob could not be consoled. The brothers obviously acted improperly, however, their actions were also part of an orchestrated masterplan from G-d to set the stage in Egypt for the family's eventual exile.
Yehuda, the born leader of the brothers, and the one most affected by Joseph's dreams, started his own family. His first son, Er, died, and Yehuda had the widow, Tamar, marry his second son, Onan. Onan also died and Yehuda sent Tamar to her father's home. However, Tamar desired to have children through Yehuda's family, and in a strange turn of events she fooled Yehuda into living with her. Yehuda did not even realize that he had made her pregnant. When confronted with the realization of what he had done, Yehuda publicly admitted to his actions, accepting full responsibility. Tamar bore to Yehuda twin boys, one of whom, Peretz, would be the forebear of the Davidic, and ultimately the Messianic, dynasty.
Meanwhile, Joseph was taken to Egypt where he became a servant in the house of one of Pharaoh's officers, Potiphar. Joseph was very handsome, and Potiphar's wife tried to seduce Joseph, but he would not consent, despite all her efforts. As a result, she slandered Joseph and he was sent to prison, where he remained for eleven years.
Jacob's efforts in preparing Joseph paid off, though. Regardless of all the difficult circumstances he found himself in, Joseph maintained a positive disposition. This virtue would be of great importance when Joseph would later assume a leadership role.
(Tamar said) "By the man to whom these belong I became pregnant." (Gen. 38:25)
A known preacher would speak in Jerusalem on Shabbos afternoon, ending well after sunset. To accommodate him, the attendees would pray Mincha (afternoon prayers recited before sunset) before the lecture. Rav Berel Kreizer once came to the lecture, and not realizing it would take so long he had not yet prayed. Sunset approached and the preacher was nowhere near ending. Rav Kreizer didn't want to insult the speaker by leaving in the middle, but he had to pray. He tried to leave rather discreetly. Later he asked the Chazon Ish what he should have done. The Chazon Ish responded, "I don't understand the question! To leave in the middle is an embarrassment to the speaker and praying Mincha in the proper time does not take precedence over such a severe transgression!"
(Consult a Halachic authority for practical application.)
Did You Know...
A person must light Chanukah candles in his own home. Therefore if one is a guest at a friend's home for the evening, he should first light at home, or else light later when he gets home. If he will be sleeping at the friend's home, he need not light at home, but should either light himself at the friend's home, or else give the friend some money to become a partner in his lighting.
If one is staying at a hotel, he should light in the hotel room. If one will be in transit through the night, if possible, he should have his wife light at home and rely on her lighting. If the whole family is traveling through the night, the mitzvah cannot be fulfilled. If there is no risk of safety, one may light in the train, boat, or car.
Jacob favored his son Joseph more than his other sons. He taught him individually and made him a special colorful garment. This incurred the jealousy of his brothers. It was compounded further when Joseph related his prophetic dreams about his leadership to his brothers. Although the Talmud finds fault with Jacob's treatment of Joseph, his intentions were to prepare Joseph for the challenges he would have to endure before assuming leadership.
The brothers eventually conspired to kill Joseph, but then decided to sell him instead as a slave. They took Joseph's coat, dipped it in blood, and sent it to their father, implying that he had been attacked by an animal. Jacob could not be consoled. The brothers obviously acted improperly, however, their actions were also part of an orchestrated masterplan from G-d to set the stage in Egypt for the family's eventual exile.
Yehuda, the born leader of the brothers, and the one most affected by Joseph's dreams, started his own family. His first son, Er, died, and Yehuda had the widow, Tamar, marry his second son, Onan. Onan also died and Yehuda sent Tamar to her father's home. However, Tamar desired to have children through Yehuda's family, and in a strange turn of events she fooled Yehuda into living with her. Yehuda did not even realize that he had made her pregnant. When confronted with the realization of what he had done, Yehuda publicly admitted to his actions, accepting full responsibility. Tamar bore to Yehuda twin boys, one of whom, Peretz, would be the forebear of the Davidic, and ultimately the Messianic, dynasty.
Meanwhile, Joseph was taken to Egypt where he became a servant in the house of one of Pharaoh's officers, Potiphar. Joseph was very handsome, and Potiphar's wife tried to seduce Joseph, but he would not consent, despite all her efforts. As a result, she slandered Joseph and he was sent to prison, where he remained for eleven years.
Jacob's efforts in preparing Joseph paid off, though. Regardless of all the difficult circumstances he found himself in, Joseph maintained a positive disposition. This virtue would be of great importance when Joseph would later assume a leadership role.
(Tamar said) "By the man to whom these belong I became pregnant." (Gen. 38:25)
A known preacher would speak in Jerusalem on Shabbos afternoon, ending well after sunset. To accommodate him, the attendees would pray Mincha (afternoon prayers recited before sunset) before the lecture. Rav Berel Kreizer once came to the lecture, and not realizing it would take so long he had not yet prayed. Sunset approached and the preacher was nowhere near ending. Rav Kreizer didn't want to insult the speaker by leaving in the middle, but he had to pray. He tried to leave rather discreetly. Later he asked the Chazon Ish what he should have done. The Chazon Ish responded, "I don't understand the question! To leave in the middle is an embarrassment to the speaker and praying Mincha in the proper time does not take precedence over such a severe transgression!"
(Consult a Halachic authority for practical application.)
Did You Know...
A person must light Chanukah candles in his own home. Therefore if one is a guest at a friend's home for the evening, he should first light at home, or else light later when he gets home. If he will be sleeping at the friend's home, he need not light at home, but should either light himself at the friend's home, or else give the friend some money to become a partner in his lighting.
If one is staying at a hotel, he should light in the hotel room. If one will be in transit through the night, if possible, he should have his wife light at home and rely on her lighting. If the whole family is traveling through the night, the mitzvah cannot be fulfilled. If there is no risk of safety, one may light in the train, boat, or car.
November 25, 2004
Parshas Vayishlach 5765
On the way home from Laban's house, Jacob received word that Esau was coming towards him with an army. He understood that Esau's hatred had not abated over the past thirty-four years, since they had last seen each other.
Jacob prepared for his meeting with Esau in three ways: He first sent a gift to Esau, he prayed to G-d for assistance, and he planned a military strategy.
The gift was meant to appease Esau's enmity. Jacob wanted to show that he would share his material success with Esau, and that he was not trying to usurp his brother's blessing for his own material gain. Yet Jacob was realistic too. In the event that Esau would not be placated by the gift, Jacob realized he must prepare for war. He divided his camp into two parts. If one camp would be attacked, the other would always be able to flee to safety, thereby ensuring Jacob's survival.
But even after both of these precautions were taken, Jacob realized that ultimate salvation was dependent upon the Al-mighty. He therefore prayed for G-d's protection from the dangers of Esau.
Jacob's concern about his future was a valid one. The night before the meeting, after taking his family across the river, Jacob returned to retrieve some small pitchers he had forgotten behind. While alone, an angel fought with Jacob until morning. The Talmud identifies this angel as the spiritual force of Esau. The struggle actually foreshadowed the physical meeting Jacob would encounter the next day with Esau. The angel could not win over Jacob, but he did wound Jacob's thigh. The commentators understand the symbolism of the thigh as a reference to Jacob's children, thereby threatening Jacob's survival. Jacob would not let the angel go until he blessed him. This was Esau's admission and recognition of Jacob's rights to their father's blessings. The angel named Jacob "Israel", meaning that he was victorious in his quest over the angel.
The following day Esau did have a change of heart and let Jacob return home in peace.
Jacob's challenges were not yet over, though. His daughter Dinah was attacked, and Rachel, his wife, died in childbirth shortly before he returned home. Jacob decided to bury her near Bethlehem, instead of in Chevron with the other Patriarchs and Matriarchs. He wanted to allow his descendants to be able to pray by her tomb during their exile from Jerusalem. Rachel's tomb remains a special place to pray for our needs until this day.
" ...Jacob was left alone..." (Gen. 32:25)
The Rabbis comment that Jacob returned by himself to retrieve some small pitchers he had forgotten, since the righteous value their belongings and are careful not to waste them.
Rabbi Moshe Lieber explains that when people are asked why they work so hard, the answer is usually in order to eat and provide shelter. When pressed why that is important, they respond that eating is necessary to live. When challenged why is living important, the answer is in order to serve G-d!
Unfortunately our lives do not necessarily reflect this goal, and it often seems somewhat secondary to the goal of eating and other physical pleasures. The righteous, however, live accordingly. They value their material possessions as a tool to achieve their spiritual goals.
Did you know...
The menorah for Chanukah should preferably be placed between 12-40 inches off the floor, since that is the height which would publicize the miracle best. If the menorah is placed above 40 inches it is still acceptable as long as it is lower than 30 feet from the ground level.
If a person lives in a hi-rise apartment building, if there are other windows facing the apartment at similar heights, one may put the menorah at the window, otherwise it should be placed inside the apartment, to be publicized among the household members.
A person may not light the menorah in his hand, or any other disqualified place, even if he moves it to a proper place afterwards.
Jacob prepared for his meeting with Esau in three ways: He first sent a gift to Esau, he prayed to G-d for assistance, and he planned a military strategy.
The gift was meant to appease Esau's enmity. Jacob wanted to show that he would share his material success with Esau, and that he was not trying to usurp his brother's blessing for his own material gain. Yet Jacob was realistic too. In the event that Esau would not be placated by the gift, Jacob realized he must prepare for war. He divided his camp into two parts. If one camp would be attacked, the other would always be able to flee to safety, thereby ensuring Jacob's survival.
But even after both of these precautions were taken, Jacob realized that ultimate salvation was dependent upon the Al-mighty. He therefore prayed for G-d's protection from the dangers of Esau.
Jacob's concern about his future was a valid one. The night before the meeting, after taking his family across the river, Jacob returned to retrieve some small pitchers he had forgotten behind. While alone, an angel fought with Jacob until morning. The Talmud identifies this angel as the spiritual force of Esau. The struggle actually foreshadowed the physical meeting Jacob would encounter the next day with Esau. The angel could not win over Jacob, but he did wound Jacob's thigh. The commentators understand the symbolism of the thigh as a reference to Jacob's children, thereby threatening Jacob's survival. Jacob would not let the angel go until he blessed him. This was Esau's admission and recognition of Jacob's rights to their father's blessings. The angel named Jacob "Israel", meaning that he was victorious in his quest over the angel.
The following day Esau did have a change of heart and let Jacob return home in peace.
Jacob's challenges were not yet over, though. His daughter Dinah was attacked, and Rachel, his wife, died in childbirth shortly before he returned home. Jacob decided to bury her near Bethlehem, instead of in Chevron with the other Patriarchs and Matriarchs. He wanted to allow his descendants to be able to pray by her tomb during their exile from Jerusalem. Rachel's tomb remains a special place to pray for our needs until this day.
" ...Jacob was left alone..." (Gen. 32:25)
The Rabbis comment that Jacob returned by himself to retrieve some small pitchers he had forgotten, since the righteous value their belongings and are careful not to waste them.
Rabbi Moshe Lieber explains that when people are asked why they work so hard, the answer is usually in order to eat and provide shelter. When pressed why that is important, they respond that eating is necessary to live. When challenged why is living important, the answer is in order to serve G-d!
Unfortunately our lives do not necessarily reflect this goal, and it often seems somewhat secondary to the goal of eating and other physical pleasures. The righteous, however, live accordingly. They value their material possessions as a tool to achieve their spiritual goals.
Did you know...
The menorah for Chanukah should preferably be placed between 12-40 inches off the floor, since that is the height which would publicize the miracle best. If the menorah is placed above 40 inches it is still acceptable as long as it is lower than 30 feet from the ground level.
If a person lives in a hi-rise apartment building, if there are other windows facing the apartment at similar heights, one may put the menorah at the window, otherwise it should be placed inside the apartment, to be publicized among the household members.
A person may not light the menorah in his hand, or any other disqualified place, even if he moves it to a proper place afterwards.
November 18, 2004
Parshas Vayetze 5765
Jacob left his parents' home to go to Charan where he was to meet his mother's family and find his intended mate. While traveling, Jacob dreamed about a great ladder with ascending and descending angels. G-d promised him in the dream, that He would protect him throughout his travels, and that he would become a great nation.
The ladder may have represented Jacob's life-long striving for spiritual perfection. Spiritual gains do not come quickly or easily. Rather they require a slow ascent, rung by rung. Even then, the ascent is not always smooth, but man must not be disillusioned by occasional failures, for angels also ascend and descend. Ultimately, G-d remains on top, encouraging us in our efforts.
Jacob needed this encouragement. At his uncle Laban's house, Jacob offered to work seven years for the hand of Laban's younger daughter, Rachel. Laban agreed, but then reneged on his promise and presented Leah, his older daughter to Jacob as a bride. Jacob had to work another seven years for Rachel's hand in marriage. Although he kept Leah as a wife too, Rachel was clearly his more beloved wife. When Rachel could not bear children she give Jacob her maidservant, Bilhah, as a concubine. Subsequently Leah did the same with her servant, Zilpah. Through all these women Jacob eventually fathered twelve sons and one daughter.
Jacob stayed another six years working for Laban in order to support his growing family. Although he was impeccably honest and faithful in his work, Laban tried to cheat Jacob out of his hard earned wages. He first promised Jacob all the newly born speckled sheep. When all the newborn sheep were miraculously speckled Laban changed the terms and assigned to Jacob the ringed sheep. The newborn sheep were all ringed, and Laban again changed the terms. This deception kept repeating itself, and only through miraculous intervention was Jacob able to keep what was rightfully due him.
After twenty years, G-d ordered Jacob to return home with his large family. Jacob summoned his wives and informed them of G-d's instructions. He waited until Laban had gone away, knowing that he would try to prevent the family's departure. When Laban learned that Jacob had left, he quickly chased after him and berated him for having acted dishonestly!
Jacob remained faithful to G-d throughout his exile, growing from his difficult experiences. Jacob serves as the role model for the Jew in exile. We must focus on our spiritual growth regardless of the challenges. We know that, ultimately, G-d will assist us.
"If He will give me bread to eat and clothing to wear ..." (Gen. 28 :20)
Chovos Halevavos sees in this passage that the righteous ask G-d only for necessities and not luxuries. Rav Yehoshua Leib Diskin lived very simply. When he came to live in Jerusalem, he refused the position of chief Rabbi, despite its promise of a spacious home.
A delegation of visitors once asked him why he lived so simply. Reb Yehoshua Leib pointed through the window to the ruins at the Temple mount. "The Divine Presence also lives in ruin. It's enough for a servant to live like his master!" he said. The delegation, however, pressed further that it was not becoming to the Torah for a great leader to live so sparsely. "First of all, I am not a great leader," the Rav humbly responded, "and the little that I have accomplished is only because I have never desired to live any fancier than I have."
Did you know ... ?
A person should not call his friend by a nickname, even if he is used to being called by that name. The Talmud lays a heavy punishment on one who calls a person by a name with a negative connotation; however, even if they has no negative implication, nicknames should still be avoided.
The Rabbis recommend that parents not give their child a strange-sounding name that may cause them embarrassment when they get older. Similarly, if one's father is known to be a wicked person, the son is called to the Torah using the grandfather's name rather than the father's name, to spare the son any embarrassment.
The ladder may have represented Jacob's life-long striving for spiritual perfection. Spiritual gains do not come quickly or easily. Rather they require a slow ascent, rung by rung. Even then, the ascent is not always smooth, but man must not be disillusioned by occasional failures, for angels also ascend and descend. Ultimately, G-d remains on top, encouraging us in our efforts.
Jacob needed this encouragement. At his uncle Laban's house, Jacob offered to work seven years for the hand of Laban's younger daughter, Rachel. Laban agreed, but then reneged on his promise and presented Leah, his older daughter to Jacob as a bride. Jacob had to work another seven years for Rachel's hand in marriage. Although he kept Leah as a wife too, Rachel was clearly his more beloved wife. When Rachel could not bear children she give Jacob her maidservant, Bilhah, as a concubine. Subsequently Leah did the same with her servant, Zilpah. Through all these women Jacob eventually fathered twelve sons and one daughter.
Jacob stayed another six years working for Laban in order to support his growing family. Although he was impeccably honest and faithful in his work, Laban tried to cheat Jacob out of his hard earned wages. He first promised Jacob all the newly born speckled sheep. When all the newborn sheep were miraculously speckled Laban changed the terms and assigned to Jacob the ringed sheep. The newborn sheep were all ringed, and Laban again changed the terms. This deception kept repeating itself, and only through miraculous intervention was Jacob able to keep what was rightfully due him.
After twenty years, G-d ordered Jacob to return home with his large family. Jacob summoned his wives and informed them of G-d's instructions. He waited until Laban had gone away, knowing that he would try to prevent the family's departure. When Laban learned that Jacob had left, he quickly chased after him and berated him for having acted dishonestly!
Jacob remained faithful to G-d throughout his exile, growing from his difficult experiences. Jacob serves as the role model for the Jew in exile. We must focus on our spiritual growth regardless of the challenges. We know that, ultimately, G-d will assist us.
"If He will give me bread to eat and clothing to wear ..." (Gen. 28 :20)
Chovos Halevavos sees in this passage that the righteous ask G-d only for necessities and not luxuries. Rav Yehoshua Leib Diskin lived very simply. When he came to live in Jerusalem, he refused the position of chief Rabbi, despite its promise of a spacious home.
A delegation of visitors once asked him why he lived so simply. Reb Yehoshua Leib pointed through the window to the ruins at the Temple mount. "The Divine Presence also lives in ruin. It's enough for a servant to live like his master!" he said. The delegation, however, pressed further that it was not becoming to the Torah for a great leader to live so sparsely. "First of all, I am not a great leader," the Rav humbly responded, "and the little that I have accomplished is only because I have never desired to live any fancier than I have."
Did you know ... ?
A person should not call his friend by a nickname, even if he is used to being called by that name. The Talmud lays a heavy punishment on one who calls a person by a name with a negative connotation; however, even if they has no negative implication, nicknames should still be avoided.
The Rabbis recommend that parents not give their child a strange-sounding name that may cause them embarrassment when they get older. Similarly, if one's father is known to be a wicked person, the son is called to the Torah using the grandfather's name rather than the father's name, to spare the son any embarrassment.
November 11, 2004
Parshas Toldos 5765
Not much is discussed about the life of the second Patriarch, Isaac, in the Torah. Even where he is mentioned it is usually more as a passive participant rather than as an activist, such as his involvement in the Akeidah. Even his marriage was attended to by his father and his servant. This fits in with Isaac's nature. Whereas Abraham's life had been completely devoted to the needs of others, Isaac devoted himself to introspection and his own character development.
Isaac and Rebecca had twin sons, Esau and Jacob. The two could not have been more different from one another. Esau, the firstborn, was hairy, and a conniving hunter. Jacob was smooth skinned, a studious scholar with a straight and honest character. His honesty, however, would be put to great challenge. Esau treated his father with the greatest respect, fooling him into thinking that he was deserving of being his spiritual successor. Rebecca, however, understood the true nature of her sons, and knew prophetically that Esau was actually wicked, undeserving of his father's blessings.
The Torah relates an incident that took place when the boys were fifteen years old. Jacob was cooking a pot of lentils when Esau came in from the fields, hungry and tired. He begged Jacob to pour him some of the "red stuff" he was cooking. Jacob agreed, on the condition that Esau would relinquish his birthright. Esau immediately accepted the condition, claiming that it was of no value to him. Although this may have appeared deceptive, the Torah emphasizes that even after Esau was satiated he had no regrets.
Many years later, when Jacob claimed the blessing from their father through deception, Esau cried bitterly, regretting his earlier decision. This short account is related to portray the essential difference between Jacob and Esau.
Esau was a person who lived for the moment. He would trade away his eternity for the fleeting pleasure and gratification of the "red stuff" of physical pleasure. Only later, long after the beans would be gone, would Esau realize the folly of his deeds and decisions; but by then it would be too late. Jacob, on the other hand, had the fortitude to be patient, to sacrifice part of his present for a piece of the eternal. Jacob is found to be worthy of the birthright.
The Midrash describes the wicked as people full of regret. Man is not essentially evil. He just has a difficulty keeping things in their proper perspective, allowing himself to be blinded by the glitter of the temporal. The righteous person is the one who remains focused on his ultimate goals, without allowing himself to be led astray. Only that person is the one who is deserving of spiritual blessings.
"Isaac prayed opposite his wife because she was barren" (Gen. 25:21)
A wealthy individual who had lost all his fortune came to the Sokolover Rebbe to unburden himself. "I have no rest day or night," he cried, "I can't even concentrate on prayer in this situation."
The Rebbe said, "My son, the prayers in a comfortable lifestyle they have already heard from you in Heaven. Now they want to hear your prayers out of difficult circumstances. Now especially is the time for you to pray!"
The Kotzker Rebbe used to say that there is no prayer more wholesome than the prayer from a broken heart.
Did you know ... ?
There are various customs regarding the yahrzeit, or the anniversary of a parent's death. Some have the custom to fast, to provide merit for the deceased on their annual day of judgment. Others complete a volume of Torah or Talmud and make a siyum (a celebration marking the completion),also to provide merit.
Others make a kiddush, in order to allow others to recite a blessing on the food, for the merit of the deceased. The participants should mention that it is for this merit. It is also proper to increase charity and Torah study on the yahrzeit. Some have the custom to lead services on the Saturday night before the yahrzeit, since that marks the yahrzeit of the "Shabbos soul" of the deceased.
Isaac and Rebecca had twin sons, Esau and Jacob. The two could not have been more different from one another. Esau, the firstborn, was hairy, and a conniving hunter. Jacob was smooth skinned, a studious scholar with a straight and honest character. His honesty, however, would be put to great challenge. Esau treated his father with the greatest respect, fooling him into thinking that he was deserving of being his spiritual successor. Rebecca, however, understood the true nature of her sons, and knew prophetically that Esau was actually wicked, undeserving of his father's blessings.
The Torah relates an incident that took place when the boys were fifteen years old. Jacob was cooking a pot of lentils when Esau came in from the fields, hungry and tired. He begged Jacob to pour him some of the "red stuff" he was cooking. Jacob agreed, on the condition that Esau would relinquish his birthright. Esau immediately accepted the condition, claiming that it was of no value to him. Although this may have appeared deceptive, the Torah emphasizes that even after Esau was satiated he had no regrets.
Many years later, when Jacob claimed the blessing from their father through deception, Esau cried bitterly, regretting his earlier decision. This short account is related to portray the essential difference between Jacob and Esau.
Esau was a person who lived for the moment. He would trade away his eternity for the fleeting pleasure and gratification of the "red stuff" of physical pleasure. Only later, long after the beans would be gone, would Esau realize the folly of his deeds and decisions; but by then it would be too late. Jacob, on the other hand, had the fortitude to be patient, to sacrifice part of his present for a piece of the eternal. Jacob is found to be worthy of the birthright.
The Midrash describes the wicked as people full of regret. Man is not essentially evil. He just has a difficulty keeping things in their proper perspective, allowing himself to be blinded by the glitter of the temporal. The righteous person is the one who remains focused on his ultimate goals, without allowing himself to be led astray. Only that person is the one who is deserving of spiritual blessings.
"Isaac prayed opposite his wife because she was barren" (Gen. 25:21)
A wealthy individual who had lost all his fortune came to the Sokolover Rebbe to unburden himself. "I have no rest day or night," he cried, "I can't even concentrate on prayer in this situation."
The Rebbe said, "My son, the prayers in a comfortable lifestyle they have already heard from you in Heaven. Now they want to hear your prayers out of difficult circumstances. Now especially is the time for you to pray!"
The Kotzker Rebbe used to say that there is no prayer more wholesome than the prayer from a broken heart.
Did you know ... ?
There are various customs regarding the yahrzeit, or the anniversary of a parent's death. Some have the custom to fast, to provide merit for the deceased on their annual day of judgment. Others complete a volume of Torah or Talmud and make a siyum (a celebration marking the completion),also to provide merit.
Others make a kiddush, in order to allow others to recite a blessing on the food, for the merit of the deceased. The participants should mention that it is for this merit. It is also proper to increase charity and Torah study on the yahrzeit. Some have the custom to lead services on the Saturday night before the yahrzeit, since that marks the yahrzeit of the "Shabbos soul" of the deceased.
October 28, 2004
Parshas Vayera 5765
Our forefather Abraham was the paradigm of loving kindness. Yet, kindness must be in accordance with the will of G-d, and not something to be practiced indiscriminately. This, too, is learned from the life of Abraham.
Abraham's hospitality was legendary. The Midrash describes his tent as having doors on all four sides to be able to quickly accommodate guests coming from any direction.
Three days after circumcising himself at age ninety-nine, Abraham's main concern was to search out people who might be in need of food and lodging. Abraham was not satisfied merely assisting those who approached him. He would actively pursue opportunities to help others.
The Torah relates how when Abraham saw three simple nomads in the distance, he ran towards them to offer his hospitality. He invited them into his tent to rest a bit and to eat a little. When they followed him home, however, Abraham had a full course banquet prepared for them.
Yet as great as Abraham's hospitality may have been, he had to contend with a society that was literally the antithesis of everything he represented. The cities of Sodom and Gomorah were infamous for their cruelty and greed. Hospitality was considered a grave offense. Charity was even worse.
Although the Sodomite conduct pained Abraham greatly, when G-d informed him that He was going to destroy Sodom, Abraham tried to bargain with G-d to save the city. He asked that the city be spared if there were only fifty righteous people to be found there. He then asked that they be spared if there were only forty, thirty, or even ten righteous people. When even ten people could not be found, Abraham understood that the city did not deserve to exist, and he stopped praying for them.
Later, when his son Ishmael was proving to be a negative influence on his son, Isaac, G-d ordered Abraham to follow the advice of his wife, Sarah, and send Ishmael away.
Likewise, when G-d ordered Abraham to offer the son for whom he had waited a hundred years, as a sacrifice on the altar, Abraham did not even argue. Only at the last moment, as he was preparing to slaughter Isaac did G-d intervene and tell him that He had only wanted to test Abraham's trust in Him and had never intended that he actually kill Isaac. Although this command was in direct opposition to Abraham's kind disposition, his kindness was carefully measured according to the will of G-d and not merely the product of his disposition. This is the type of kindness that we are engendered to emulate.
"I will fetch a morsel of bread that you may sustain yourselves. . .." (Gen. 18:5)
Mr. L. is a philanthropist in London who is well known for his hospitality. The doors to his large house are always open for wayfarers, where they are made to feel right at home. Guests will often stay there for weeks at a time without ever feeling pressured to leave. A story is told about an itinerant rabbi who had stayed at Mr. L.'s home for a week without ever meeting him, and he was concerned if he had overstayed his welcome. Seeing his host in the hallway, but not realizing who he was, the rabbi asked Mr. L. if he thought the host would mind if he stayed a little longer, "It's not a problem, Rabbi," the man replied, "I've been here for years already, and nobody has ever said a thing to me about leaving!"
Did you know ... ?
It is customary after mentioning the name of a righteous person to bless him, just like G-d blessed Abraham after mentioning his name. For this reason, if the person is still living we add "Shlita," an acronym meaning "He should live a good, long life," and if he is no longer living we add ZT"L (Zecher tzaddik l'vracha), meaning "May the memory of the righteous serve as a blessing." Even after writing an ordinary person's name it is customary to add acronyms meaning, "May he/she live," or "Until 120 years," if he/she is living, and OBM (Of Blessed Memory) if the person has passed on. Many authorities insisted that this be written, lest it be misconstrued as a curse.
Abraham's hospitality was legendary. The Midrash describes his tent as having doors on all four sides to be able to quickly accommodate guests coming from any direction.
Three days after circumcising himself at age ninety-nine, Abraham's main concern was to search out people who might be in need of food and lodging. Abraham was not satisfied merely assisting those who approached him. He would actively pursue opportunities to help others.
The Torah relates how when Abraham saw three simple nomads in the distance, he ran towards them to offer his hospitality. He invited them into his tent to rest a bit and to eat a little. When they followed him home, however, Abraham had a full course banquet prepared for them.
Yet as great as Abraham's hospitality may have been, he had to contend with a society that was literally the antithesis of everything he represented. The cities of Sodom and Gomorah were infamous for their cruelty and greed. Hospitality was considered a grave offense. Charity was even worse.
Although the Sodomite conduct pained Abraham greatly, when G-d informed him that He was going to destroy Sodom, Abraham tried to bargain with G-d to save the city. He asked that the city be spared if there were only fifty righteous people to be found there. He then asked that they be spared if there were only forty, thirty, or even ten righteous people. When even ten people could not be found, Abraham understood that the city did not deserve to exist, and he stopped praying for them.
Later, when his son Ishmael was proving to be a negative influence on his son, Isaac, G-d ordered Abraham to follow the advice of his wife, Sarah, and send Ishmael away.
Likewise, when G-d ordered Abraham to offer the son for whom he had waited a hundred years, as a sacrifice on the altar, Abraham did not even argue. Only at the last moment, as he was preparing to slaughter Isaac did G-d intervene and tell him that He had only wanted to test Abraham's trust in Him and had never intended that he actually kill Isaac. Although this command was in direct opposition to Abraham's kind disposition, his kindness was carefully measured according to the will of G-d and not merely the product of his disposition. This is the type of kindness that we are engendered to emulate.
"I will fetch a morsel of bread that you may sustain yourselves. . .." (Gen. 18:5)
Mr. L. is a philanthropist in London who is well known for his hospitality. The doors to his large house are always open for wayfarers, where they are made to feel right at home. Guests will often stay there for weeks at a time without ever feeling pressured to leave. A story is told about an itinerant rabbi who had stayed at Mr. L.'s home for a week without ever meeting him, and he was concerned if he had overstayed his welcome. Seeing his host in the hallway, but not realizing who he was, the rabbi asked Mr. L. if he thought the host would mind if he stayed a little longer, "It's not a problem, Rabbi," the man replied, "I've been here for years already, and nobody has ever said a thing to me about leaving!"
Did you know ... ?
It is customary after mentioning the name of a righteous person to bless him, just like G-d blessed Abraham after mentioning his name. For this reason, if the person is still living we add "Shlita," an acronym meaning "He should live a good, long life," and if he is no longer living we add ZT"L (Zecher tzaddik l'vracha), meaning "May the memory of the righteous serve as a blessing." Even after writing an ordinary person's name it is customary to add acronyms meaning, "May he/she live," or "Until 120 years," if he/she is living, and OBM (Of Blessed Memory) if the person has passed on. Many authorities insisted that this be written, lest it be misconstrued as a curse.
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