The Torah Portion of Toldot
"And these are the generations of Yitzchak, Avraham's son -- Avraham begot Yitzchak." (Bereisheet 25:19)
Why is it necessary to say "Avraham begot Yitzchak", since it was already stated that "these are the generations of Yitzchak, Avraham's son"? Rashi explains that Yitzchak was similar to Avraham in his facial features. And the Abarbanel explains that everything that happened to Avraham happened also to Yitzchak. Both of them took a wife from within their families. Avraham and Yitzchak both suffered with problems of infertility. They both had two children, one of whom was righteous and one of whom was wicked. In both of their times there was a famine, as a result of which Yitzchak went in exile to Gerar and Avraham went in exile to Mitzrayim (Egypt). Both of them said about their wives "she is my sister". Both of them were blessed with many cattle. Both of them dug wells which the Philishtim plugged up.
"And Yitzchak entreated Hashem...and Hashem let himself be entreated by him" (Bereisheet 25:21)
Why is it written "entreated" and not "prayed"? Rashi writes that he "engaged much and urgently in prayer". And when it says "...and Hashem let himself be entreated by him", Rashi writes that "He let himself be urged, conciliated, and persuaded by him". Why was it necessary for him to pray with so much effort? The Meforshim (those who expound the Torah) explain that if Eisav would have been born before that, Avraham would have had to die sooner. For behold, when Eisav was 15 years old, Avraham died so that he would not see Eisav going out to do uncivilized, evil acts. Therefore Yitzchak needed to pray a lot because it was a decree from Heaven to delay the birth of Eisav, so that Avraham would not need to die many years before his time. And the Gaon R' Yosef Chaim Zonenfeld ztz"l adds that the Gematria (numerical value of the Hebrew letters) for "and Hashem let himself be entreated by him" (in Hebrew: V'yei'ater Lo Hashem), which is 748, is equal to the Gematria for "five years" (in Hebrew: "Chameish Shanim"), since Avraham needed to live for 180 years like Yitzchak, and died 5 years before his time.
"And the children struggled together within her and she said 'If so, why is it that I am?'..." (Bereisheet 25:22)
Rashi explains that when she would pass by the entrances of places of Torah study, Yaakov would struggle to come out, and when she would pass by the entrances of places of idol worship, Eisav would struggle to come out. And the Meforshim (those who expound the Torah) ask, perhaps in the case of Eisav it is understandable that he wanted to go out to idol worship and not to learn with the angel (which teaches Torah to the baby before birth), but why did Yaakov want to go out, for behold, he was learning with the angel before he was born? And the explanation is that it was better for him to go out to the world, even if he needed to give up on the possibility of learning with the angel, than to be together with Eisav in one place.
"...And Yaakov was a man of simplicity (or wholesomeness)..." ( Bereisheet 25:27)
Rashi says that someone who doesn't know how to deceive is called simple (or wholesome). (Translator's note: the word in Hebrew "Tam" can be translated as either simple or wholesome.) Apparently, however, we see that when he was with Lavan, Yaakov knew how to deceive. Rather, Rashi's intention is that someone who doesn't know how to deceive is called simple. In contrast, Yaakov was not "simple", but rather, a man of simplicity (or wholesomeness), who ruled over his simplicity and knew when to be straightforward and when not to. The Masters of Mussar (Ethics) say that Yaakov represents the aspect of Truthfulness, as it is said "Give Truth to Yaakov..." (Micah 7:20), yet we see that several times he acted in a cunning manner: 1) he took the birthright of the firstborn son, 2) he took the blessings, and 3) with Lavan, he used the sticks (to increase his flocks). For we don't know what is "Truthfulness", but the Tzaddik (Righteous Man) knows when to act in a straightforward manner and when to act cunningly.
"And Yitzchak loved Eisav..." (Bereisheet 25:28)
The Gaon R' Yosef Chaim Zonenfeld ztz"l explains why Yaakov is called the "select one of the Patriarchs", in connection to the verse "and Yitzchak loved Eisav". If the Torah writes this verse, that means that the love of Yitzchak for Eisav was a true and recognizable love. In spite of that, when Yaakov and Eisav were going out in the morning, each one went on his path; Yaakov went to serve Hashem by making an effort in Torah and prayer while Eisav went to do evil deeds. In the evening when they returned Yitzchak showed love to Eisav and didn't pay any attention at all to Yaakov, and so it was for the duration of a long period of time. And because of this, Yaakov of necessity would have thought that certainly since Yitzchak was the greatest person of the generation and he gave emotional support only to Eisav, perhaps his (Yaakov's) way of serving Hashem wasn't appropriate. But in any event, he didn't pay attention to that and stayed with strength and persistency on his path, even though he saw that Yitzchak related only to Eisav. Therefore he is called "the select one of the Patriarchs", since he was in a constant state of living with a very difficult challenge, and in spite of it all, he remained steadfast in his wholesomeness.
"..and in that year he reaped a hundredfold, and Hashem blessed him." (Bereisheet 26:12)
What is the meaning of the ending of this verse, "and Hashem blessed him"? Wasn't it already written that he reaped "a hundredfold" before that? The Seforno explains that even though a lot of produce grew and it would have been appropriate for the produce to be sold cheaply because of the increased output, in any event he was able to still sell it for a high price, and that is what it meant by "and Hashem blessed him".
"And Yitzchak returned and he dug the wells of water which they had dug in the days of Avraham his faher...and he called them by the same names that his father had called them." (Bereisheet 26:18)
Rabbeinu Bachya explains that from here we see a proof that one shouldn't change from the ways of his fathers, and that is the explanation of "the same names that his father had called them", that one should act according to the traditions of his fathers.
"And the servants of Yitzchak dug...and he called the name of the well Eisek ...Then they dug another well...and he called its name Sitnah...and he dug another well...and he called the name of it Rehovot and he said 'For now Hashem has made room for us and we shall be fruitful in the land'." (Bereisheet 26:19-22)
Three wells were dug by the servants of Yitzchak. The first well is symbolic of the First Temple and it was destroyed, and therefore it was called "Eisek" (a name which means "contention"). The second well is symbolic of the Second Temple, and it was therefore called "Sitnah" (a name which means "enmity"). The third well is symbolic of the Third Temple, and it is therefore called "Rehovot (a name which means "expansiveness"), and regarding that well it is written,"and we shall be fruitful in the land". (from the Ramban)
"And the servants of Yitzchak dug...and he called the name of the well Eisek ...Then they dug another well...and he called its name Sitnah...and he dug another well...and he called the name of it Rehovot and he said 'For now Hashem has made room for us and we shall be fruitful in the land'." (Bereisheet 26:19-22)
In the case of the first two wells, it is written "And the servants of Yitzchak dug...", and regarding the third well, it is written "and he dug", meaning that only Yitzchak dug. And the reason for this is that in the beginning Yitzchak's servants dug and there was no blessing from that, and therefore afterwards Yitzchak dug by himself and then they saw blessing.
"And the servants of Yitzchak dug...and he called the name of the well Eisek ...Then they dug another well...and he called its name Sitnah...and he dug another well...and he called the name of it Rehovot and he said 'For now Hashem has made room for us and we shall be fruitful in the land'." (Bereisheet 26:19-22)
The Chafetz Chaim says that from the wells one can learn the way to serve Hashem, for in the beginning they dug and didn't succeed and the its name was called "Eisek" ("contention"). And the second time they also didn't succeed and its name was called "Sitnah" ("enmity"). Only after that they dug and then it was called "Rechovot" ("expansiveness") and it was stated, "we shall be fruitful in the land". Similarly, regarding a student who comes to learn Torah and even though in the beginning he doesn't see any success, he should never despair, and then in the end he will truly succeed.
"...I am sick of my life on account of the daughers of Chait, if Yaakov takes a wife from the daughters of Chait like these, from the daughters of the land, why do I need life?" (Bereisheet 27:46)
Why didn't she say to Yitzchak that Eisav wants to kill Yaakov, like she said to Yaakov? The Ohr HaChaim HaKodesh says that because of the prohibition of Rechilut (Gossip) she gave another reason to Yitzchak, but by revealing it to Yaakov, she fulfilled a Mitzvah (from Vayikra 19:16) of "do not stand idly by the blood of your neighbor".
"...mother of Yaakov and Eisav." (Bereisheet 28:5)
Rashi says, "I don't know what this teaches us". There are early commentators who explain that it was necessary to write this so that one wouldn't wonder how an evil person like Eisav would come out from two Tzaddikim (righteous people) like Yitzchak and Rivkah. Therefore it states "...to Lavan the son of Betuel the Aramean, the brother of Rivkah, mother of Yaakov and Eisav" (Bereisheet 28:5), to tell you that since most of the sons are similar to the brothers of the mother, therefore Eisav was similar to Lavan the Aramean.
"...to Lavan the son of Betuel the Aramean, the brother of Rivkah, mother of Yaakov and Eisav" (Bereisheet 28:5)
According to Rabbenu Bacchya, this verse comes to explain to us how it could be that Yaakov went to seek a marriage partnership which would connect him with an evil person who was the son of an evil person, that is to say with "Lavan the son of Betuel the Aramean". The explanation is that he (Lavan) was "the brother of Rivkah". He was the brother of a righteous woman (Rivkah) and it was likely that his daughters would be similar to his sister. Afterwards, the verse continues with a praise of Rivkah, that she was the "mother of Yaakov and Eisav", and it would have been expected for her to love both of them equally since she was the mother of both of them, and if anything we would expect her to love Eisav more than Yaakov, for it is the nature of mothers is to love their firstborn son. And nevertheless, Rivkah's love was directed mainly toward Yaakov, because she saw the beauty of his character traits.
"And Yaakov listened to his father and to his mother..." (Bereisheet 28:7)
It is necessary to understand, what is the meaning of "to his father and to his mother"? The explanation is, that there were two different commands. His father told him to take a wife from Charan, and Rivkah told him to get up and flee from Eisav to Charan. And that is why it is written that "Yaakov listened to his father", regarding taking a wife, "and to his mother", to flee to Charan.
The Torah Portion of Toldot has 106 verses. Haftora: Machar Chodesh" (Shmuel Aleph, 20:18-42).
This is Shabbat Mevorchim for the Month of Kislev.
Rosh Chodesh Kislev is on Sunday and Monday.
The Molad is on Yom Rishon (Sunday in the daytime) at 12:14 with 4 Chalakim.
We say Borchi Nafshi.
May you all have a light-filled and happy Shabbat. Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
The Torah Portion of Chayei Sarah
"And it was that the lifetime of Sarah..." (In Hebrew: "Vayih'yu Chayei Sarah..."-- Bereisheet 23:1)
The first word of this verse in Hebrew is "Vayih'yu". The word Vayih'yu is a palindrome; that is it is spelled the same way backwards and forwards, with the Hebrew letters Vuv Yud Hey Yud Vuv. So "Vayih'yu" when it is read backwards also is "Vayih'yu". This comes to hint that if a man does Mitzvot and good deeds, the day that has passed isn't thought of to be in the past, for even though the day has already gone by, the Mitzvot that he did continue to exist and stand before him always. And that is why it says "Vayih'yu Chayei Sarah", with the word "Vayih'yu" which is read backwards also "Vayih'yu", to tell us that because she was a righteous woman, even when looking backwards, that is at the days which have already passed, these days are still thought of as the lifetime of Sarah (i.e., as if she is still alive) because of the good deeds which she did.
"when she was 100 years old she was like 20 years old" (Rashi on Bereisheet 23:1)
There are those that explain that thus are the ways of man, in the days of his youth he is connected in his nature to the desires of this world but on the other hand he is strong in the trait of being alacritous (to do Mitzvot), but an elderly man is the oppposite way -- he is weak in the trait of alacrity but on the other hand he is not as connected to the desires of this world as he was during his youth. And this verse comes to tell us that Sarah had both of these good traits together. All her days she was like a 20 year old regarding the matter of being alacritous to do Mitzvot, and also she was like a 100 year old, distant from the desires of this world all of her days.
"when she was 100 years old she was like 20 years old" (Rashi on Bereisheet 23:1)
Tehillim Chapter 100 is "Mizmor L'Todah" (in English: "A Psalm of thanksgiving") , and Tehillim Chapter 20 is "Ya'ancha Hashem B'yom Tzarah" (in English: "May Hashem answer you on the day of distress"). In all situations one needs to thank Hashem, also on a day of distress. In addition, the custom is to say the Tehillim "Ya''ancha Hashem" aloud and slowly (that is, with deliberation and enunciation of each word), and also the Tehillim "Mizmor L'Todah" needs to be said that way. In the Shulchan Aruch Orach Chaim (Siman 51) it's written that "Mizmor L'Todah" needs to said with a melody.
"...the years of Sarah's life." (Bereisheet 23:1)
Rashi explains that "they were all equal in goodness". And behold, in truth Sarah had much anguish and suffering in her life. Until the aged of 90 she didn't have children, and she was also taken into the house of Pharoah and the house of Avimelech, and she also suffered from famine. And in spite of all that, she accepted everything with love, and that is the explanation of what Rashi said that "they were all equal in goodness". Even the difficult days were thought of in her eyes as good.
"...Chayei Sarah..." (Bereisheet 23:1) and "Vayechi..." (Bereisheet 47:28)
There are two Torah Portions in which matters of death are discussed and yet, the names of the Torah Portions are based linguistically on the word for life in Hebrew, "Chaim" ("Chayei" in this week's Torah Portion, and "Vayechi" in the Torah Portion of Vayechi). In the Torah Portion of Chayei Sarah, the deaths of Sarah and Avraham are discussed, and in the Torah Portion of Vayechi, the deaths of Yaakov and Yosef are discussed and yet it begins with the words "Vayechi Yaakov" (in English: "And Yaakov lived"). The reason for this is that Tzaddikim (Righteous People) are also called "Chaim" (alive) even when they have died.
"And Avraham was old, coming with days..." (Bereisheet 24:1)
The commentators on the Torah say that he filled all the days of his life with Torah and with Mitzvot, and that Avraham came to the Next World with all the days (of his life), for there was no defect in any of them.
"...and Hashem had blessed Avraham with everything." (Bereisheet 24:1)
What is the blessing to Avraham "with everything"? If it's good for everyone and not just for himself, that was regarded as a blessing by him. (from Mayana Shel Torah)
"...drink and I will also give water to your camels..." (Bereisheet 24:14)
The commentators on the Torah ask, what was so special about that? Behold, also today we see that the daughters of Israel do much kindness similar to that. The explanation is that Eliezer arrived with many servants and Rivkah could have thought to herself that kindness is something that one should do only if it's needed, but in this instance Eleazer, who was very wealthy and also had a lot of servants, why should he bother a small girl of three years old? And even so, Rivkah didn't make any calculations like that and immediately acted kindly. And this is called an act of kindness without any excuses or calculations, because if an opportunity to perform a Mitzvah comes to your hands you shouldn't miss the opportunity because of various answers and excuses. And this is similar to someone who sees a diamond on the ground, that he shouldn't tell someone else to pick it up.
"And she finished giving him to drink, and she said" (Bereisheet 24:19)
The Seforno explains that Rivkah waited to speak until he finished drinking, just as the Sages say (Taanit 5b) "One shouldn't speak at the time of eating and drinking lest something goes down into the trachea (tube in the throat for breathing) instead of the esophagus (tube in the throat for swallowing) and the person's life can become endangered".
"And he (Eliezer) said 'I will not eat until I have spoken my words', and he (Lavan) said 'speak'. And he (Eliezer) said 'I am a servant of Avraham'..." (Bereisheet 24:33-34)
The Baalei HaTurim says that Eliezer told them, I need to say beforehand the blessing on washing the hands, and the blessing on the bread. And when Lavan said "speak', he meant, so say it already, and his intention was that he should say the blessings quickly without enunciating the words carefully and slowly. And when Eliezer said "I am a servant of Avraham", his intention was to say, that since I am a servant of Avraham, I don't do that in a rush. I pray and say blessings with intention and slowly, with careful enunciation of the words. And because of that Eliezer was saved from the death (by poisoning of the food) that they were plotting against him.
"And they blessed Rivkah and said to her, 'Our sister, may you come to be thousands of myriads...' " (Bereisheet 24:60)
The Sages say that because of this blessing, Rivkah was infertile, so that people wouldn't say that Rivkah had been blessed by this blessing. It can be asked, haven't the Sages said "Don't let the blessing of an ordinary person be a light manner in your eyes, and even the blessing of a gentile", such as the blessings of Aravna and Darius? And the explanation is that they (Aravna and Darius) blessed in the name of Hashem. Aravna said to David HaMelech, "Hashem Elokim should be pleased with you" (Shmuel Beit 24:23). Darius said to Daniel "May your G-d, Whom you serve regularly, save you" (Daniel 6:17). But Lavan and his mother blessed Rivkah without mentioning Hashem, and therefore this is not considered to fall into the category of a blessing by an ordinary person.
Why did Avraham command Eliezer to take a bride for Yitzchak from his family?
It has been asked by the Meforshim (those who explain the Torah), why did Avrahm command Eliezer to take a bride for Yitzchak from his family, who were idol worshippers? The explanation is that even though they (his family) had corrupt opinions, in any event the Canaanites had corrupt character traits and that was worse, because character traits can be passed on through inheritance but opinions are possible to change. (from Drashot HaRan, Avnei Nezer)
The Torah Portion of Chayei Sarah has 105 verses. Haftora: "V'hamelech David" (Melachim 1:1).
We say Borchi Nafshi.
May you all have a light-filled and happy Shabbat. Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
The Torah Portion of Vayeira
"...and he was sitting at the entrance of the tent in the heat of the day." (Bereisheet 18:1)
The Sages say that Avraham sits next to the opening of Gehinom and doesn't allow anyone to enter that is circumcized, and that is what is hinted at in the verse by "sitting at the entrance of the tent in the heat of the day". The "heat of the day" is referring to Gehinom which burns like fire.
"...and he ran toward them from the entrance of the tent..." (Bereisheet 18:2)
Why did he already start running from the entrance of the tent? The explanation is that according to the Halacha, someone who is going to do a Mitzvah needs to run, and someone who is returning from doing a Mitzvah needs to walk slowly. And if he returns from doing one Mitzvah and is going to do a different Mitzvah, if the two Mitzvot are of equal value, then the first half of the way he needs to walk slowly and afterwards he needs to hurry. But if the second Mitzvah is greater and more important, then he needs to hurry from the start. Therefore, since the Mitzvah of Hachnassat Orchim (hospitality -- receiving guests) is greater and more important than receiving the face of the Shechina (the Divine Presence), he needed to run already as soon as he started going to do the Mitzvah, and that was "from the entrance of the tent".
"Let a little bit water be brought, please..." (Bereisheet 18:4)
Why did he request only a little bit? The Masters of Mussar (Ethics) say that it's forbidden to be a Tzaddik (Righteous Man) at someone else's expense, and since he was requesting that the water be brought by a Shaliach (someone else who was acting as his agent), he only requested a little bit.
"Let a little bit of water be brought, please...And Avraham ran to the cattle" (Bereisheet 18:4-7)
The Sages say that regarding what Avraham did for the angels directly by himself and not by means of a Shaliach (someone else who was acting as his agent), also Hashem paid for it (by giving something similar) to his descendants afterwards in the desert directly by himself and not be means of a Shaliach -- and that was the Mannah and the Quails. And what that Avraham gave by means of a Shaliach, Hashem gave to the children of Israel by means of a Shaliach -- and that was the water which was by means of Moshe who hit the rock in Chorev. And there are those that ask, behold, wasn't Avraham 99 years old and certainly this wasn't the only time that he gave food and drink to guests? And if so, why is it only because of this occasion of receiving guests that his descendants merited this, since all his days he occupied himself with the Mitzvah of Hachnassat Orchim (receiving guests)? And the explanation is that to give food and drink to the people of Israel in the desert is beyond the ways of nature, and therefore only the merit of Avraham at the time of his old age and in the days of his sickness on the third day after his circumcision, when he not only gave them food, but ran after them and exerted himself to fulfill all their needs in the best way possible (which was going beyond the ways of nature), only this merit was what stood by the children of Israel in the desert so that they could also receive their food in a way that was beyond the ways of nature. (Based on Be'er Yosef)
"Let a little bit of water be brought, please...And Avraham ran to the cattle" (Bereisheet 18:4-7)
The Masters of Mussar (Ethics) would explain the lesson that we need to learn from this, that the smallest act has an effect for generations on one's descendants afterwards. And we see this from the story of the Hachnassat Orchim (receiving guests) of Avraham Avinu o"h. Because he brought the water by means of a Shaliach (an agent acting on his behalf), therefore the children of Israel needed to receive water by means of a Shaliach, and because of this it came about that Moshe hit the rock at the end of 40 years, and from that it was decreed that he would not enter the Land of Israel. And if Moshe had entered the Land of Israel, it is brought by the Sages that the Bait HaMikdash (Temple) would not have been destroyed and we would not have been exiled from the Land of Israel.
"...Shall I hide from Avraham that which I am doing...For I have known him, because he commands his children and his household after him" (Bereisheet 18:17-19)
Hashem revealed to Avraham that he wanted to overthrow Sodom, and we need to understand the connection between Hashem's need to notify Avraham about the destruction of Sodom and Hashem's knowledge that Avraham "commands his children". Those who explain the Torah say that this can be understood by means of a parable. When an old man enters a store to buy himself a garment, he tries on a lot of clothes until he finds a garment that fits him. In contrast, a father of a large family doesn't check the size of the clothes, but rather takes everything that looks suitable because in any event he won't lose out. If a garment doesn't fit one of his bigger children it will fit one of his smaller children. Similarly, when the Holy One Blessed Be He wanted to overthrow Sodom, he wanted Avraham to pray for them. And even though the prayers would not be effective for the men of Sodom, who were very evil, and those people would be removed from the world, in any event the prayers of Avraham Avinu would not be wasted. They would be a merit for his children and for the generations after him, and that is the explanation of "he commands his children and his household after him".
"And Hashem remembered Sarah..." (Bereisheet 21:1)
Rashi says that someone who prays for his friend, and he needs the same thing (for which he is praying on behalf of his friend), the one who is praying is answered first (i.e., his needs are fulfilled before his friend's needs are fulfilled). It is told that someone came to complain before a particular Tzaddik (Righteous Man), that his friend had opened a store next to his own store and was selling the same type of merchandise. The Tzaddik answered him, pray that customers will come to your friend and in any event, you too will be blessed because of your prayer.
"On the third day...And he said, here are the fire and the wood, and where is the sheep for the offering?" (Bereisheet 22:4-7)
One time while the Gaon HaRav Avramski ztzk"l was speaking in learning with his student the Gaon HaRav M.M. Schezingler ztz"l, he said to him, you should know that if you are asking a question of someone and it is your will to receive his answer, you need to consider carefully if there isn't someone present in the place whose presence is likely to prevent him from answering. And I learned this matter from Yitzchak Avinu. For it presents a difficulty that Yitzchak asked "where is the sheep for the offering?" on the third day and not the first day. But the truth is that Yitzchak already wanted to ask Avraham that on the first day, but he thought in his heart that the presence of the young men, Eliezer and Yishmael, might disturb Avraham from answering. And therefore on the third day after Avraham told the young men "Stay here by yourselves with the donkey" (Bereisheet 22:4) and Avraham and Yitzchak were walking by themselves, only then did Yitzchak ask Avraham his father "here are the fire and the wood, and where is the sheep for the offering?" (from Mishmar HaLevi Al HaTorah)
The Torah Portion of Vayeira has 147 verses. Haftora: "Va'isha Achat Min'shei V'nei HaN'vi'im" (Melachim 2:4).
We say Borchi Nafshi.
May you all have a light-filled and happy Shabbat. Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
The Torah Portion of Lech Lecha
"...Go for yourself..." (Bereisheet 12:1)
Rashi says, "for your pleasure and for your benefit". It is told about the Tzaddik (Righteous Man) Ba'al HaMaor Ainayim that he was very involved in performing the Mitzvah of Pidyon Sh'vuyim (redeeming captives). One time the Ba'al HaMaor Ainayim himself was a captive for a short time period, and it was revealed to him from Heaven that Hashem wanted him to experience for himself how it felt to be in captivity, so that he would know the greatness of the Mitzvah that he was involved in. Also with regards to Avraham, Hashem told him "Go for yourself, for your pleasure", so that when you will feel the suffering entailed by those who are traveling and the pleasure that they feel when they find a place to stay, you will know the greatness of the Mitzvah of Hachnasat Orchim (hospitality -- receiving guests) that you perform.
"...from your land, from your birthplace, and from your father's house..." (Bereisheet 12:1)
There is a hint here to that which is written in Ethics of the Fathers (Pirkei Avot 3:1): "Look at three things and you will not come into the hands of a sin -- know from where you came, to where you are going, and before Whom you are to give a judgment and an accounting in the future." "From your land"-- this is referring to the dust of the earth, and this is "to where you are going". "From your birthplace" -- this is referring to the origin of your birth, and this is "from where you came". "And from your father's house" -- this is referring to our Father in Heaven, and in the future you will give before Him a judgment and an accounting.
"..and you will be a blessing." (Bereisheet 12:2)
Rashi says "with you they conclude", meaning that the first blessing in the Shemoneh Esrei prayer ends with the words "Magen Avraham" (in English: "Shield of Avraham"), that is, we end the blessing with the name of Avraham and not with the name of Yitzchak or Yaakov. And it is possible to explain this in another way, as follows: Avraham is the quality of Chesed (in English: kindness), as it is said "kindness to Avraham" (Micah 7:20). Yitzchak is Avodah (in English: service), for we see that he offered himself as a sacrifice. Yaakov is Torah as it is written about him "sitting in tents" (Bereisheet 25:27). And behold, it is written that "Tzion will be redeemed through justice and her penitent through Tzedakah (in English: charity)" (Yeshayah 1:27), meaning that before the coming of Mashiach there will be a lot of Chesed (kindness). And that is the explanation of Rashi's words "with you they conclude", the exile will be concluded with Avraham, that is, with the quality of Chesed (Kindness).
"...and the souls that they made in Charan..." (Bereisheet 12:5)
It is told in the Midrash, that one time Avraham Avinu hosted a guest who was an elderly 90 year old man. After the man finished eating and drinking, Avraham told him to cast off his idol worship, and he spoke with him for 6 hours in order to convince him and bring him close to Hashem. In the end the man took out his idol from his pocket and kissed it. Avraham said to him, "I gave you food and drink and spoke to you for 6 hours on this topic, and you still stuck to your opinion (to continue worshipping idols)", and he sent him away from his house. When the man left, the Holy One Blessed Be He said to Avraham, "I kept him alive for 90 years, because maybe he would do Teshuva (repent), and you, after only 6 hours, gave up on him". Immediately, Avraham went to look for the man, and begged him not to go now during the night when there are dangers on the road and dangerous animals, saying "Come back to me and I will give you a place to stay the night". And that is what the man did, and the next day Avraham again spoke to his heart for many hours until the man repented. From here we learn that one should never give up on any student, and even though he doesn't succeed in the beginning, he should return and try again and with the help of Hashem he will succeed, and he will see blessing and Nachat (satisfaction) from every single student.
"And it occurred, as he was about to come to Mitzrayim, he said to his wife Sarai, 'Behold, now have I known that you are a woman of fair appearance'." (Bereisheet 12:11)
The Ramban writes that Avraham Avinu inadvertently sinned a great sin when he brought his wife to the possibility of stumbling in a sin when he was afraid that they would kill him, and he should have trusted in Hashem to save him and his wife and everything that he had, for Elokim has the power to help and to save. Furthermore, his leaving the Land of Israel because of the famine, after he had previously been commanded to enter it, was also a transgression in which he sinned. For also in a famine, Elokim can save one from death. And because of this event, it was decreed upon his descendents exile in the land of Mitzrayim at the hand of Pharoah. In the place of judgment, there is the evil and the sin (see Kohelet 3:16). Maran HaGaon Rav Eleazar Menachem Man Shach ztz"l asks, from where does the Ramban know this, since we don't find it written in the Gemara or Midrash? And he explains that it is is written, "The secret of Hashem is to those who fear Him" (Tehillim 25:14). The Holy One Blessed Be He reveals secrets to those who fear Him.
"And he proceeded on his journeys..." (Bereisheet 13:3)
Rashi says that on his return, he repaid his debts. When he went to Mitzrayim, he borrowed from the lodging places that he rested at, because he didn't have money. And upon returning, since he had become wealthy, he repaid his debts. And there is an additional explanation, that the non-Jews asked him provocative questions: "You who are so attached to Hashem and rely upon Him, how is it that you are a poor person and Hashem doesn't help you?" And he answered them, "You will yet see that there will come a time that I will be very rich". And that is the explanation that on his return he repaid his debts, that is to say, that he was required to give them an answer to their questions, and he showed them that Hashem helped him.
"On his return he repaid his debts." (Rashi on Bereisheet 13:3)
When a man learns something the first time, he has questions and doesn't understand. But when he returns (i.e., reviews), it becomes more clear to him, and that is what is hinted about "on his return..." When one reviews another time, he repays his debts -- he finds an answer to his questions.
"And there was quarreling between the herdsmen of Avram's livestock and the herdsmen of Lot's livestock..." (Bereisheet 13:7)
In the beginning the word used to refer to their arguing was "Reev" (in English: "quarreling"), which is a masculine word, and afterwards the word used was "M'reeva" (in English: "strife"), which is a feminine word. For the way of quarreling is that it begins with a small matter, like a male which doesn't give birth, and afterwards it is like a female, which does give birth, for the quarreling and divisiveness spread out. And this is a Mussar (Ethical) teaching, that one should not start a quarrel at all, because it is impossible to know what it will give birth to afterwards.
"And the fugitive came..." (Bereisheet 14:13)
Rashi says that this is Og, who escaped from the Flood, and his intention was that Avraham would be killed in the war and that he would marry Sarah. And in the Torah Portion of Chukat it's written that Moshe made war against Og and he was afraid of Og's merits (for having told Avraham about Lot's captivity -- even though his intentions were not good). All the moreso when a Jew does Mitvot and he has good intentions, certainly he receives a great merit.
"And he took him outside ... 'Gaze, now, toward the Heavens, and count the stars..' And He said to him 'So shall your offspring be." (Bereisheet 14:5)
He hinted to him that just as the stars, although they appear very small, in truth they are larger in size by several orders of magnitude than the size of the earth; similarly Israel, even though in comparison to the other nations they appear small, in truth they are very great and important.
"And the angel of Hashem said to her, 'Return to your mistress, and submit yourself to suffer under her hand'." (Bereisheet 16:9)
Why does the verse add "under her hand"? Behold, it is sufficient for the verse to say "Return to your mistress and submit yourself to suffer". But rather, the intention of what the angel said to her, is that if it is decreed upon a person to undergo suffering, nothing can help him and no matter where he flees to he will still undergo the suffering. And that is why the angel said to Hagar, "Return to your mistress and submit yourself to suffer under her hand". It is worthwhile and preferable for you to suffer under the hand of Sarah rather than suffering someplace else.
"On that very day was Avraham circumcised, and Yishmael his son." (Bereisheet 17:26)
Rashi wrote that "on that very day" means that on the day when 99 years were filled for Avraham and 13 years were filled for Yishmael, they were circumcised. The Ramban explains that "on that very day" that he was commanded in this Mitzvah, he and all those who were born in his house, 318 men and all those purchased of his money, were circumcised. And the verse comes to tell us the great level of Avraham's fear of Hashem, and the level of all the members of his household, for all of them were alacritous to fulfill Mitzvot without delay.
The Torah Portion of Lech Lecha has 126 verses. One positive commandment.Haftora: "Lama Tomar Ya'akov" (Yeshayahu 40)
We say Borchi Nafshi.
May you all have a light-filled and happy Shabbat. Shabbat Shalom.
L'ilui Neshamat HaGaon HaTzaddik R' Gershon Avigdor Ben R' Chaim ztz"l, Nilkach L'Bait Olamo Yud Gimmel Tishrei 5772
