From: ajb@access.digex.com (Alan J. Broder)
Subject: Hamaayan / The Torah Spring: Parashat Vayera
Organization: Express Access Online Communications, Greenbelt, Maryland USA
Date: Thu, 12 Nov 1992 04:17:09 GMT

[NOTE: This week's Hamaayan has been entered using OCR from hardcopy 
provided by Shlomo Katz. Every effort is being made to ensure the 
continued accuracy of the posting. Please let us know if you find
any typographical errors.]

[   HaMaayan is published weekly for the edification and enjoyment
of the reader who is lacking the time or ability to study the
weekly Parasha on his own. HaMaayan's goal is to acquaint the reader 
with the broadest spectrum of traditional Torah commentary, from 
the "rationalism" of Rambam (Maimonides) and Abarbanel to the 
"mysticism" of Alshich and the Chassidic Masters.

While the editors hope these brief "snippets" will engender further
discussion of Torah topics ("L'Hagdil Torah U'L'Ha'adirah"), they
unfortunately lack the time to respond to lengthy questions.

Shabbat Shalom. ]


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                    Hamaayan/The Torah Spring
                      Edited by Shlomo Katz

                         Parashat Vayera
                    Volume VII/Number 4 (291)
              18 Marcheshvan 5753/November 14, 1992



   The Parasha begins, "And Hashem appeared to him (Avraham)," but
there is no record of what Hashem said.  Chazal teach that Hashem
came to visit Avraham, who was ill.  R' Moshe Feinstein
(1895-1986), zatzal notes that this proves that the Mitzvah of
"Bikkur Cholim" - visiting the sick; applies even if one cannot
perform the two functions of that Mitzvah:  aiding the sick person
and becoming inspired to pray for him.  (Hashem could just as well
have helped Avraham from a "distance," and obviously, Hashem has no
one to whom to pray.)

   What is the rationale for such an obligation?  It is clear from
here that the "purpose" of a Mitzvah does not create our
obligation; it is merely a commentary on the commandment, but the
Mitzvah exists regardless.  Thus, for example, a person cannot
exempt himself from the Mitzvah of Bikkur Cholim by the fact that
he cannot help the sick person or by arguing that the person is
well enough to pray for himself.  The Mitzvah must be done
nevertheless. 

                             (Darash Moshe, Vayera; 
                              see Igrot Moshe Y.D. I #223)
 
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   R' Yisrael Salanter was extremely exacting in Mitzvah
performance.  Once, however, while visiting an acquaintance, he
used only the absolute minimum amount of water required for
"Netilat Yada'im" (washing).  To his host's inquiry as to the
reason, he answered, "I saw how hard the maid struggled to carry
the heavy bucket of water from the well, and I do not wish to add
to her burden. "

   Based on this story, says R' Ovadiah Yosef, shlita, we can
understand why Avraham said "Let a little water be taken..."
(B'reishit 18:4).  Chazal note that Avraham offered to serve the
bread himself ("I will take a loaf of bread" -- B'reishit 18:5),
but he delegated the task of bringing water ("Let...water be
taken."). Not wishing to impose on his servants, he said, "a
little."

                                     (quoted in vaYomer Avraham, 
                                   by R' Yosef's father-in-law) 

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   What was the test in the "Akeidah"? asks R' Eliezer M. Shach,
shlita.  Who would not sacrifice his own child if ordered to do so
by Hashem Himself?

   The answer lies in the difference between the prophecy of Moshe
and that of all other prophets.  Hashem spoke to Moshe face-to-
face, as one person would speak to another.  Thus, Moshe received
the message clearly.  Other prophets, however, were given only an
unclear message which they had to filter through their own values
and preconceived notions [see Megilah 14b].  Thus Avraham was
indeed tested as to whether he would understand Hashem's command or
whether he would rationalize it away as meaning something else. 

                                 (Avi Ezri Hil. Yesodei haTorah;  
                            quoted in Jewish Thought II #7 p.lO8) 

    ********************************************************

   "And Avraham returned to his youths." (22:19)

   Shlomo haMelech teaches (Mishlei 22:6), "Train - 'Chanoch' - a
youth according to his way, even when he is old, he will not
withdraw from it." R' Yisrael Alter (the "Gerrer Rebbe"), zatzal
(died 1977) notes that the word "Chanoch" is related to the word
which means dedication or renewal.  The youth that one must train
is himself; one must teach himself to approach every new situation
with the vigor of youth.

   Interpreted homiletically, the above Pasuk tells us that after
the Akeidah, Avraham returned to his youth.  He did not rest with
a feeling of satisfaction, but prepared himself to take on new
challenges and to achieve even greater heights.

   This is further alluded to in Avraham's statement, "[Yitzchak]
and I will go until 'Koh'" (literally: "so far"). the gematria of
"Koh" is 25, the number of the day of the month on which Chanukah -
- the holiday of rededication -- falls. 

              (Beis Yisrael; quoted in Seasons of the Soul p.137) 

        *************************************************

   "And Hashem said to Avraham, 'Why did Sarah laugh, saying, "Will
I indeed give birth when I am old"?"' (18:13)

   In fact, Sarah did not say that; she said that Avraham was old,
but, say Chazal, Hashem changed her words in order to keep peace
between Avraham and Sarah.  Peace is so important, that one must
sometimes bend the truth in its pursuit.

   Chazal say that Hashem's trademark (so-to-speak) is truth.  We
for our part, are supposed to emulate Hashem to the greatest extent
possible, and therefore we must pursue truth at all costs.  Why
then is peace so important that complete truth must sometimes take
second-place to it?

   R' Chaim David haLevi, shlita, explains that in this world,
there is no objective truth.  Therefore, when the danger of
"Machloket" (strife) -- the most destructive force in the world --
is present, the truth as we see it can be bent a little in order to
save the world. 
                                (Aseh Lecha Rav IV p.304) 

         **********************************************

   R' Shimon Schwab, shlita, states a similar idea: Chazal say that
when Hashem created the world, Truth said, "Don't create man for he
will be a liar." Thereupon Hashem threw Truth down to earth and
said "Truth will grow from the earth".

   There are two kinds of truth: the absolute heavenly truth which
is known only to prophets, and earthly truth, which is anything we
say which is not deceitful.  This latter is the minimum we must
strive for, until such time as we can achieve the former. 

                                       (Selected Writings p.307)

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   Why was Avraham's son named "Yitzchak" -"he will laugh" in the
future tense?  Because for the moment, explains R' Avigdor Miller,
shlita, it is the non-Jews and those who discount our beliefs who
laugh at us, but we will, in the future, have the last laugh!

                              (Rejoice o Youth! p.28 paragraph 57)

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           The learning schedule for this Shabbat is:

                          Mikvaot 1:7-8

                        O.C. 510:11-511:2

                           Ketubot 18

                      Yerushalmi-Horiot 14

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            The hard copy distribution of this week's
                    Hamaayan is sponsored by:

                         Rochelle Dimont
               Sahra and Yale Ginsburg and family
         Yocheved and Jonathan Neuman, and Chayim Dimont
          in memory of mother-in-law and grandmother, 
                          Chana Dimont,
           and father and grandfather, Louis Tarshish

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            Donations to Hamaayan are tax deductible


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Posted by Alan Broder, ajb@digex.com (uunet!digex!ajb), who 
should be contacted to request back issues of HaMaayan or to get
on or off the direct email mailing list.

Shlomo Katz can not receive EMAIL, however I will pass on any
comment forwarded to me, or alternately, send your comments care of
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