Parashat Lech Lecha
October 31, 2009
13 MarCheshvan 5770
Volume 19 No. 5

This week's Halacha file: Closing a Website for Shabbat and Yom Tov – Part One

Lessons from the Victory Party
by Rabbi Steven Finkelstein

Following his heroic victory in the war against the Four Babylonian Kings and Lot’s release from captivity, Avraham receives a hero’s welcome from the King of Sedom. Oddly enough, before Melech Sedom says anything, the Torah interrupts itself –Malchitzedek Melech Shaleim, a priest of God, brings out bread and wine and blesses Avraham and God. Only afterward, the Torah resumes its previous narrative, recounting how Melech Sedom offers to divide the spoils of war with Avraham (BeReishit 14:21): “Ten Li HaNefesh VeHaRechush Kach Lach,” “I will take the captives and you can have their possessions.”

Even from the time that we first open our Chumashim in elementary school we have been trained not only to focus on the Pasuk’s content but also to consider its placement and arrangement in a broader context. This small section of The Torah calls out for our attention. Why does the Torah feel the need to insert Malchitzedek’s celebration in the middle of Melech Sodom’s meeting with Avraham? Why does the Torah not allow us to finish hearing what Melech Sedom says before introducing Malchitzedek and his meeting with Avraham?

One of my Rebbeim explained to me that the Torah uses this insertion to sharply contrast Malchitzedek and Melech Sedom. Both men have just experienced a miraculous victory. Both men and their respective nations are now out of harm’s way. The contrast is their response to this miracle. Melech Sedom is completely focused on material gain; he says, “we won the war”; he asks, “so how many captives do I get?” Malchitzedek, on the other hand, sees the world from a different perspective. His response to “we won the war” is not “what do I get out of it” but rather “we won the war,” how did that happen? How can I properly express my gratitude to Avraham and my praise for Hashem?

The contrast extends beyond these two individuals. Malchitzedek is the king of Yerushalayim, the city that represents the awareness of Hashem’s presence in this world. Melech Sedom, on the other hand, represents Sedom, the city that for all eternity is the symbol of a lack of spirituality and awareness of God.

As a guidance counselor, I wonder why two human beings experience the same episode, in this case victory in a war, and respond so differently. What helped Malchitzedek emerge as a person with a deep spiritual awareness? How can Melech Sedom experience the same victory without even considering God’s role? More importantly, how do we develop Malchitzedek’s perspective? What can we do to insure that we do not see the world through Melech Sedom’s simplistic eyes?

Rabbeinu Yonah, in his Mishlei commentary, explains how different people develop different character traits by quoting (Mishlei 27:21), “Ish Lefi Mehalelo,” “and a man is tried by his praise.” Rabbeinu Yonah explains they way a person relates to the world around him will be defined by the things that he praises and the values and holds most important. In our case, we find two individuals equally enthusiastic. Both are running to greet Avraham. But each of these individuals has something that he treasures, something he is passionate about. For Melech Sedom, life is about wealth and power. Over time he becomes a person who is only focused on accruing more. He becomes a person incapable of seeing anything other than money and power, seeing only the best way to acquire them. Malchitzedek has a different passion and a different set of values. Thinking first and foremost of Hakarat HaTov, he desperately needs to express his thanks to Avraham and of course to Hashem above. Hakarat HaTov is possibly the most powerful tool in our life-long labor of developing a deep awareness of the role that Hashem plays in every aspect of our lives. A person who always recognizes and appreciates what others do for him will have an easier understanding that his is dependent on Hashem’s kindness for everything that happens.

Avraham at the Brit Bein HaBetarim: Doubting or Enthusiastic?
By Shai Berman

During the Brit Bein HaBetarim, Avraham asks Hashem, “Bamah Eida Ki Irashenah,” “With what will I know that I will inherit it?” (15:8) Avraham wants to be reassured that his descendants will inherit the land. This seemingly harmless question is, in fact, looked upon extremely negatively by Chazal. Shmuel (Nedarim 32a) states that because of this question, which shows Avraham going too far in testing Hashem’s promise, B’nei Yisrael were sentenced to spend 210 years in Egypt.

Many Mefarshim, though, disagree with this interpretation. The Kli Yakar comments that it makes no sense that B’nei Yisrael could receive such a harsh punishment for this action, while Avraham himself did not receive any punishment at all. The Radak and others question why one would assume that Avraham has a lack of belief, especially since we are told of Avraham, “VeHe’emin BaHashem”, “And he trusted in Hashem” (15:6).

Three possibilities are offered to explain Avraham’s question. Avraham might have been in search of a sign that his descendants would not sin and lose their merit to the land. Secondly, Avraham might have wanted to ensure that his descendants would be able to be forgiven if they sinned, and, lastly, Avraham might have wanted to be sure that the Kena’anim would not repent and thus not lose the right to live in Israel

The Malbim explains that, originally, Avraham thinks that since he had many sins on his record (as is seen by Avraham’s statement, “VeAnochi Afar VaEfer,” “And I am dust and earth” [18:27]), all that was being promised to him at the Brit – the nation of Israel – was a gift and an act of Chesed from Hashem. To tell Avraham that this was not the case, Hashem reminds Avraham that he took him out of Ur Kasdim, and since Avraham got up and left his whole life behind, he deserved to be promised Israel. Once Avraham knew that it was because of his merit that he was promised all this, he wanted to make sure that this merit would not be lost. To assure Avraham, Hashem tells him to bring many animals, symbolizing the merit B’nei Yisrael would have because of the Korbanot.

Rav Hirsch views this whole situation differently. He does not understand the word “Irashenu” as “inherit”; rather, he interprets “Irashenu” as “conquer”. Up to this point, Avraham has only been promised that he would be given Israel, but at the Brit Bein HaBetarim, he is told that he will be given the land “LeRishtah,” “to conquer it.” (15:7). Therefore, Avraham, who just concludes a military victory against the four kings, hopes that it is the time to go and conquer the whole land. Hashem, however, tells Avraham that it is not yet the appropriate time, but he should not despair because his descendants will return to the land after suffering for 400 years and conquer it.

Rav Tuvia Grossman points out how interesting it is that Chazal and Rav Hirsch can understand the same Pasuk in such different ways. Chazal view this question in a negative way – that Avraham is overstepping his boundaries. Rav Hirsch, on the other hand, could not see this any more positively; Avraham is so attached to Hashem’s land that he cannot not wait to conquer it. Perhaps, Rav Hirsch is trying to teach us all a very important lesson with his interpretation: just as our forefather Avraham is so enthusiastic about Israel, we should feel the same enthusiasm when it comes to our homeland as well.

Conveying the Kehunah
By Leead Staller

Upon his return from rescuing Lot from captivity, Avraham is greeted by Malkitzedek, the king and priest of the city of Shaleim, better known as Yerushalayim. The Pasuk states, “UMalki-tzedek Melech Shaleim Hotzi Lechem VaYayin VeHu Chohein LeKeil Elyon,” “And Malkitzedek, king of Shaleim, brought bread and wine; and he was the priest of God above” (BeReishit 14:18). At first glance this meeting is rather enigmatic. Who is this Malkitzedek, and why was this encounter worthy of being recorded in the Torah?

The Gemara (Nedarim 32b) offers some insight, stating that Malkitzedek was Sheim, Noach’s son. Hashem intended for him to be His priest; however, in this encounter with Avraham, Sheim made a crucial error. He blessed Avraham before blessing God, to which Avraham asked if it was proper to bless a servant before the master. The Gemara states that after that, HaKadosh Baruch Hu transferred the priesthood to Avraham and his descendants. That is why the Torah goes out of its way to state that he was a priest of God; it is stressing that after this encounter he was a priest to Hashem, but his descendants never would be.

Upon closer inspection, there is a powerful message to be learned from this transfer of priesthood. To Sheim, God was an abstract idea, “Keil Elyon,” a Being that is higher than we are, and on a plane of understanding that we are incapable of fathoming. However, Avraham had a more sophisticated understanding of the connection between HaKadosh Baruch Hu and human beings, as we see in his response to Sheim. Avraham immediately asks if a servant should be blessed before the master. This relationship of a servant and master is a very powerful one to invoke. A servant is an extension of his master, performing tasks that are incumbent upon his master, and in return, the master is responsible for the actions of the servant. By invoking this relationship, Avraham is exemplifying the close connection we have to Hashem, saying we are an extension of God like a servant is an extension of his master.

This idea is furthered by the alias chosen for Sheim. He is referred to as Malkitzedek, the king of justice, or judgment. Sheim viewed humans as needing to be evaluated and then dealt with. Only select few intermediaries such as he and Avraham were capable of a connection with the far away and abstract Almighty, while everyone else was judged unworthy. However, Avraham is remembered as a man of Chesed, pervasive kindness. He saw the Godliness that every human contained, and treated everyone equally with unwavering benevolence and generosity, going to all ends to meet their needs. Rambam states (Hilchot Avodah Zarah 1:3) that people from the nations of the world used to crowd around Avraham asking him questions about Hashem, and he would answer each and every one.

Rav Kook points to two of the Mitzvot Avraham accomplished in Parashat Lech Lecha as further proof of Avraham’s philosophy. The Mitzvot of Brit Mila and settling Eretz Yisrael were both geared towards ensuring that Bnei Yisrael retains its connections with Hashem, and doesn’t mistakenly follow the ideas of Sheim. Brit Milah serves as an ever-constant reminder of the Brit, or treaty, that we have with God, while Eretz Yisrael is the “Holy Land” and is brimming with the presence of Hashem. We see from Rambam and Rav Kook an image of Avraham as an enabler, helping others achieve a connection with Hashem.

Avraham’s life was devoted towards ensuring others understood and retained a connection with Hashem, and that is why he and his descendants were granted the priesthood. The role of a Kohein, a priest, in Judaism isn’t to be God’s sole emissary to the people, having the only connection and contact with Hashem. Rather, the Kohein serves as an enabler for Bnei Yisrael, advising them on how to remain pure, and atoning for their sins every year by Yom Kippur, to make sure nothing distances them from God.

This philosophy of Avraham is an essential message for all of us to internalize. We need to realize the powerful and personal connection we can achieve with Hashem. One cannot say that they are not great enough or important enough to matter to God. During the period of Rosh Hashanah and Yom Kippur, it is easy to focus on one’s connection with Hashem, but now, with the holiday season at a close, the need to stay connected to Hashem is easily forgotten amid the commotion of daily life. However, Avraham teaches us that we all have a direct connection with Hashem and we must take advantage of it. Furthermore, Avraham exemplified the principle of Or LaGoyim, which states that Bnei Yisrael is supposed to serve as a light to the nations of the world, enlightening them to Hashem’s validity. No person, regardless of the nation they came from, was deemed unworthy of Avraham’s time and resources as he stood answering all of their questions. Hopefully, we can set an example to the world by maintaining a strong connection with HaKadosh Baruch Hu, expediting the coming of the Mashiach, speedily and in our days.

Two Covenants
By Chaim Metzger

This week’s Parashah contains perhaps the most famous covenant in all of scripture, Brit Milah. Hashem makes this covenant with Avram and renames him Avraham, because he will be “Av Hamon Goyim,” “Father of a multitude of nations” (BeReishit 17:5). Avraham is also promised that he will be fruitful, that the covenant will last throughout the generations, and that his descendants will eventually inherit the land of Canaan. When a Jewish male reaches the age of eight days, he is circumcised and brought into this covenant between Hashem and the Jewish people.

Rav Amnon Bazak, a Rebbe (instructor of Judaic Studies) at Yeshivat Har Etzion, notes that upon further inspection one realizes that this treaty is quite similar to that of last week’s Parashah—Brit HaKeshet, the covenant of the rainbow. Hashem begins both pronouncements with the word “Zot,” “This” (9:12 and 17:5), and finishes with the fact that the Brit will be “Beini UVeineichem,” “Between Me and you” (9:15 and 17:11). Both passages also repeat the words “Basar,” “Meat,” and “Brit,” “Covenant,” several times. Rav Bazak suggests that these similarities bring out the differences between the covenants. Brit HaKeshet was between Hashem and all of mankind, and the terms of the covenant didn’t include the people themselves, as the rainbow was to serve as a sign between Hashem and the land. Brit Mila was specifically between Hashem and Avraham and his descendants. Brit Mila was and continues to be done on a personal level as each and every male reaccepts it as they circumcise their sons. Brit HaKeshet was universal and affected both man and the world, with its two stipulations being “VeLo Yikareit Kol Basar Od MiMei HaMabul,” “Never again shall flesh be cut off by the waters of the flood,” and “VeLo Yihyeh Od Mabul Leshacheit HaAretz,” “Never again shall there be a flood to destroy the earth” (9:11). As such, this covenant protects all of humanity no matter where on earth they may be. Brit Mila, however, applies to a specific place— Eretz Yisrael, as the Pasuk states, “VeNatati Lecha ULZaracha Acharecha Eit Eretz Megurecha Eit Kol Eretz Canaan LaAchuzat Olam,” “And I will give to you and to your offspring after you the land of your sojourns, the whole land of Canaan, as an everlasting possession” (17:8). Eretz Yisrael, therefore, has a special connection to Bnei Yisrael: when Bnei Yisrael are in Eretz Yisrael, Hashem will be fully able to be their God without interference and fulfill the end of the Pasuk, “VeHayiti Lahem LEilokim,” “And I shall be a God to them.”