Divrei Torah Parshas Vayeira
Torah Table of Contents
Eating to "Live" a Loftier Existence, Divrei Yisroel, Parshas Vayeira Our Father, Our Shield, Divrei Yisroel, Parshas Vayeira Parshas Vayeira, From Reb Motti Rosen z"lBased on the Divrei Yisroel, Parshas Vayeira
"VaYitah Eshel B'Beer Sheva, Vayikrah Sham B'Shem HaShem..." - And He (Avraham) planted a Tamarisk tree in Beer Sheva, and called there on the Name of (i.e. - to) Hashem..." Breishis 21:33
Rashi explains that the calling on the name of Hashem means that Avraham had Avimelech and his companions make a bracha, to bless and thank Hashem for the repast they had just enjoyed. The Kedushas Levi, Rav Levi Yitzchak of Berditchev, asks a well-known question - if Avraham wanted them to make a bracha, and accept upon themselves the "yoke of Hashem", why not do so before the meal, why only afterwards? The Kedushas Levi answers beforehand, they were not in a position to accomplish this in their lowly, impure and ignoble state. However, after eating the food that the Tzaddik Avraham Avinu provided them, and after assisting him by giving him the opportunity to fulfill the mitzvah of hachnosas orchim (hosting guests), Avimelech and his companions raised themselves into the higher status of one who could appreciate Hashem, and thank Him. (writer's note -Their eating within the context of mitzvah lifted them to a loftier plateau - even an Avimelech!)
A similar situation existed with Chana, the mother of Shmuel HaNavi. The Divrei Yisroel quotes his grandfather, Rebbe Yechezkel of Kuzmir, who explains the verse in Sefer Shmuel - "And Chana got up after eating and drinking in Shilo, and she prayed...". Rebbe Yechezkel of Kuzmir is puzzled - how could Chana eat before davening? Chazal teach us that this is specifically prohibited. However, when Chana ate and drank with her saintly husband Elkana, in a holy location - the Mishkan/Sanctuary at Shilo, she was granted a loftier level of kedusha/sanctity herself. This higher level of personal kedusha was exactly what she sought as appropriate preparation for her tefilla.
The Divrei Yisroel applies this same lesson to Avimelech. How could a goy, especially one who was as gross and lowly as Avimelech, make a true bracha? The answer is learned from Chana - after partaking of Avraham Avinu's meal, after "digesting" the spiritual calories, as well as the physical ones, even Avimelech could make a bracha, and accept the "yoke of Heaven".
Thus, we don't live to eat, nor do we merely eat to live, we eat to live... a loftier existence.
Translated by Reb Eliezer Weger of Rechovot, a Modzitzer Chasid
based on ma'amarim in Divrei Yisrael, Parshas Vayeira
V'ehu Yoshev Pesach Ha'Ohel K'Chom Hayom - [Hashem appeared to Avraham Avinu] while he was sitting at the entrance of the tent in the heat of the day" (Bereshis 6,1).
Rashi explains that Avraham was sitting at the entrance of the tent to see if there were any passers-by, so he could bring them into his house. The Divrei Yisrael Zt'l cites Rebbe Yechezkel of Kuzmir Zt'l, who sees a deeper meaning in Rashi's explanation of "Over Va'Shuv" (which would literally be translated as "passer-by"). He was searching for a sinner ["Over"] who was seeking to repent, looking for a return ["Va'Shuv"] path, but couldn't find the entrance in which to return. Avraham Avinu would invite these lost souls into his tent and show them the path to Teshuva, and the way back to the Divine.
In another ma'amar, the Divrei Yisrael cites our Sages' interpretation of this verse: Avraham Avinu was sitting at the gate of Hell, not allowing entrance to any Jew sent there. The Divrei Yisrael Zt'l continues and explains: It is known that Avraham Avinu was given a choice (of punishment for the Jews) - hell or exile, and he chose exile. He was therefore sitting at the entrance of hell protesting that he chose exile and not hell, the agreement was only punishment of exile - not both - and therefore no Jew should have to enter.
From both of these ma'amarim we see Avraham Avinu's role as Magein Avraham, the shield
and protector of the Jewish People.
Translated by Reb Shlomo Gelbtuch of Brooklyn, a Modzitzer Chassid
What does Hashem Elokecha ask from you,
but to fear Hashem Elokecha and to
walk in His ways? (Dvarim, 10:13)
A Dvar Torah from Reb Motti Rosen z"l, grandson of Harav Shaul the Second Rebbe
1. "B'Eilon Mamre" (Perek 10:1). Rashi explains that Hashem went to visit with Avraham on the third day after his Bris Milah, (circumcision). Hashem appeared to Avraham in Mamre's territory because "Shenasan Lo Eizah Al HaMilah". Mamre was one of three people Avraham had gone to with questions on the Bris Milah. Mamre was the only one who gave him positive information. Rashi uses the word "HaMilah" the circumcision. If Avraham went to talk about his Milah why doesn't Rashi use the word "Milo," his circumcision. The advice that Mamre gave Avraham was that he should follow the words of Hashem with Simcha. The word "HaMilah" is spelled Hey, Mem, Yud, Lamed, Hey. The Mem and Lamed are gematria 70 which is a reference to the 70 names of Hashem. What is left is Hey, Yud, Hey -- the word "Haya" and Chazal tell us "Ein Haya Elah Bilashon Simcha". The word "Haya" is always a reference to Simcha. Mamre's advice was follow Hashem and do the Milah with Simcha.
2. In this week's sedra, the Chumash for the first time discusses Shidduchim. From Avraham's first conversations with Eliezer to Rivka coming to see Yitzchak we can find many lessons that relate to the Shidduch process. The following D'var Torah was said for one of the many vorts, engagement parties, at which Mordechai was asked to speak.
The Gemara says: "Yagatah U'matzasah Tamin". If someone tells you that he searched and he found you should believe him. It is generally accepted that this is referring to a person's learning. The question can be asked: why does Chazal use Lashon "Metzia", a find. If a person searches and searches, he deserves an answer -- he does not just find it. When a person is learning, he will search and search to understand the Pshat of what he is learning and when he finally finds his answers, it opens up a whole new world for him. He finds more to the learning then he thought there was. We can say the same thing about the search for a Shidduch. When we set out to search for that right person, we go out with many thoughts and ideas as to what we want. What actually happens is that when we find the "right person" we end up with much more than we thought we were looking for. Sometimes it is not always clear to those around you, that what you have found is a "Metzia", a find. So Chazal tell us, if someone tells you he searched and he found... believe him.
Submitted by Chumi Friedman, daughter of Reb Motti Rosen z"l
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