הריני בא ללמוד תורה לשמה לעשות נחת רוח לאבינו שבשמים פרשת לךבס"ד OnegShabbos NORTH WEST LONDON’S WEEKLY & OPINION SHEETS A Torah publication that enables local Rabbonim and Avreichim to share their insights and Divrei Torah on a variety of different levels, to provide something for everyone

ח' חשון תשע"ח בראשית י'ב:א – י'ז:כ'ז :28TH OCTOBER 2017 KRIAS HATORAH

LONDON MANCHESTER GATESHEAD KINDLY SPONSORED לעילוי נשמת PM 5:31 PM 5:24 PM 5:27 הש"ץ שלמה בן אברהם משה ז"ל הדלקת נרות לעילוי נשמת חנה בת אלעזר ע"ה Times Shabbos 6:32 PM 6:38 PM 6:34 PM מוצש’’ק

Time4Mishna is an international program which involves learning 4 new Mishnayos each day from Sunday to Thursday, reviewing that week's 20 Mishnayos on Friday, and going over the previous Masechtos on Shabbos. A time committment of just 15 mins a day, and finish Shas Mishnayos in 4 years - having reviewed it multiple times! Sunday Monday Tuesday Wednesday Thursday Friday Shabbos ט"ו חשון - November 4 י"ד חשון - November 3 י"ג חשון - November 2 י"ב חשון - November 1 י"א חשון - October 31 י' חשון - October 30 ט חשון - October 29 שבת פרקים א-ד שבת ג:ג - ו:י שבת ו:ז - ו:י שבת ו:ג - ו:ו שבת ה:ג - ו:ב שבת ד:א - ה:ב שבת ג:ג - ג:ו To Sign Up for a 15 min daily Shiur visit the website time4torah.org

Just a few minutes a day and finish Nach in just a year and a half!Sign Up at dailynach.com Sunday Monday Tuesday Wednesday Thursday Friday Shabbos ט"ו חשון - November 4 י"ד חשון - November 3 י"ג חשון - November 2 י"ב חשון - November 1 י"א חשון - October 31 י' חשון - October 30 ט חשון - October 29 משלי ז' משלי ו' משלי ה' משלי ד' משלי ג' משלי ב' משלי א'

Please urgently Daven For שלמה טבלי בן שרה נ''י Yoel Steinberg שירה תמר בת שושנה The Kolel דבורה תחי' The Author can be contacted at [email protected] אריאל יהודה בן יהודית נ"י חיה רוחמה בת אטא תחיThere was once a wise man out on a walk. His however, that these two ' discerning eyes took in everything. He pondered the views are intertwined. Parshah לרפואה שלימה בתוך שאר חולי ישראל significance and meaning of all that he observed. Avraham built a place of All of a sudden, he noticed something. This wasn’t hospitality, his famous something new; he had seen it countless times four-door tent, but in his eyes he was just emulating before. Yet he now noticed something interesting his creator and planting a man-made tree. In the future, the song of the trees .אז ירננו כל עצי יער about it. It was natural, not man-made, yet this thing .ירעם הים ומלואו .had many characteristics of a hotel. It provided and all of nature will be deafening shelter, heating and cooling, soft material for a bed, The sea and all that is in it will roar praise to their הללו .a place to sit, food, and sometimes some music creator. However, this same song exists now The trees are already .את ה' מן הארץ עץ פרי וכל ארזים .during the daytime and a pleasant fragrance The sage contemplated these phenomena, and singing their sweet melody. We just don’t hear it so Attention Shuls came to a powerful, life changing conclusion: this clearly because the darkness of olam hazeh and the entity was created for the purpose of being hospitable numbness of habit make us deaf2. However, if we to any wayfarers passing by, and therefore the learn to emulate our forefather, to listen and look creator of this thing must desire to be hospitable. carefully, even we can hear it. This wise man was none other than Avraham This art of hearing the silent song of nature is THE Avinu, and this thing was a tree. Its leaves provided not just a nice way of being reminded of Hashem’s shelter, shade, and a soft material to sleep on, it constant presence all around us. To the Chovos supplied twigs for a fire and fruit for food, its bark halevavos, it’s an essential prerequisite to Avodas HOUR gave off a pleasant odor, its trunk supported the Hashem. He puts his third chapter, the chapter What will you the ,שער הבחינה back of anyone sitting under it while birds sang discussing the service of G-d, after ?do with it גדלו praises to Hashem as the sun rose. chapter where he discusses the concepts of Only after we recognise Hashem’s .וטובו מלא עולם 1 Avraham is called a and explains greatness and goodness can we truly give ourselves נדבה לבו רש''י נדיב . He gave over his mind to become familiar This week the clocks humbly over to his service. Similarly, the Rambam3 להכיר בוראו with Hashem. He had no one teaching him other than move back an hour says that the way to achieve love and fear of Hashem, Hashem himself through his creations. To Avraham, is to study his wondrous and great creations. We are on Motsai Shabbos nature sang the greatness and goodness of Hashem. physical beings, and seeing Hashem through the in the UK. From a tree, Avraham came to the clear recognition physical world talks to us. that Hashem created this world for kindness. This In the of following in the footsteps of Avraham Join hundreds of people who will be זכות was a novelty, as we know that Sodom preached that ישמחו to together see the day when זוכה kindness is the destruction of civilization. may we be waking at their usual .השמים ותגל הארץ ויאמרו בגויים ה' מלך With this in mind, we can give a deeper understanding to an interesting discussion brought (Some of these thoughts are based on shiurim by R’ Avigdor Miller). time to learn for an in the (Sotah 10a). Chazal are divided hour before Shacharis .this Sunday morning ..חגיגה ג 1 ,פרק כא at the end of ויטע אשל on the meaning of .:חגיגה יד some say it means Avraham planted an orchard of 2 See fruit trees, some say it means a hotel. We can say, 3 Yesodei Hatorah 2:2. Rabbi Zvi Teichman 2 Congregation Ohel Moshe, , MD The Author can be contacted at [email protected]

Parshah מִקֹול ּפָרָ ֹש וְ רֹמֵה קֶֹשֶ ת תּבֹרַחַ ּכָ ל הָעִ יר... ּכָל הָעִיר עַזּובָ ה... SEDRA over Avram’s silence and Avram somehow unaware )ירמיהו ד כט( SUMMARY From the sound of horsemen or disinterested with the matter at hand. In what seems like utter anger and frustration Thank you to .org and archer the entire city is Sarai blurts out to Avram, “let Hashem judge between me and you!” Is it possible that Sarai could ashem speaks to Avram, fleeing... the whole city is commanding him, “Go from your abandoned... be so furious as to demand Hashem’s immediate Hland, from your birthplace and from intervention in her ‘feud’ with Avram? your father’s house, to the land which I will show you.” There, Hashem says, he will be The Prophet foretells of a time when the The Targums of Yonoson and Yerushalmi, seem made into a great nation. Avram and his descendants of Yishmael will terrorise our people. to have a totally different take on what is being wife, Sarai, accompanied by his nephew The sounds of beating hoofs will raise suspicion expressed here. Lot, journey to the land of Canaan, where of an approaching enemy. The fear of unknown Avram builds a mizbeach and continues to According to their version of the events what spread the message of a one Gd. arrows suddenly piercing them will cause them to Sarai was conveying was much more of a prayer A famine forces the first Jew to depart for run. The streets will be empty as people will run than a complaint. She first laid out before Avram Egypt, where Sarai is taken to ’s for their life. the facts, reviewing how she left her home and palace; Avram escapes death because they Our current events are an ancient story. Fear of family, loyally standing by his side, travelling to present themselves as brother and sister. A plague prevents the Egyptian king from cars suddenly ploughing into crowds and of knives a foreign land, enduring the discomfort of their getting close to Sarai, and convinces him stealthily drawn, thirsting for innocent , and encounter with Pharaoh, and finally was willing to return her to Avram and to compensate echo fears from a long history. to let another woman mother his child to promote the brother-revealed-as-husband with gold, his destiny. Yet this woman, Hagar, as soon as she silver and cattle. The Baal HaTurim points out, that there is only finds out she is carrying Avram’s child demeans Back in the land of Canaan, Lot separates one other reference in the entire Torah to this same to flee. Sarai’s ‘so called’ stature and greatness. Sarai then , ּבֹרַ חַ ת from Avram and settles in the evil city of word Sodom, where he falls captive when the turns to Hashem beseeching him not to ‘judge’ and When Hagar flees to the from her mighty armies of Chedorlaomer and his settle the score between her and her husband but perceived ‘harsh’ treatment at the hands of Sarai, three allies conquer the five cities of the to make things ‘right’ by allowing Avram’s destiny Sodom Valley. Avram sets out with a small an confronts her. He asks her “Where have to carry on through a child they will both have and band to rescue his nephew, defeats the you come from and where are you heading?” four kings, and is blessed by Malki-Zedek thereby restore peace unto them. I am running away“ ,"אנכי ברחת" the king of Salem (Jerusalem). Hagar responds There seems to have been a realization here of Hashem seals the Bris Bein Habersorim with from Sarai my mistress.” a need for a change in the game plan. Sarai merely Avram, in which the golus the bnei Yisroel is The Baal HaTurim indicates that since Sarai meant to demonstrate the flaw in the character foretold, and the Holy Land is bequeathed was the catalyst for Hagar to flee, we in turn would to them as their eternal heritage. of Hagar that would necessitate going back to one day pay the price by having to run and seek Still childless ten years after their arrival ‘Plan A’. in the Land, Sarai tells Avram to marry refuge from Hagar’s descendants. Why was it relevant for Sarai to give her own her maidservant Hagar. Hagar conceives, But wasn’t Sarai justified? Didn’t the angel history of devotion in stating her case? It should becomes insolent toward her mistress, and indeed tell Hagar to return and subject herself to then flees when Sarai treats her harshly; a have been sufficient to merely demonstrate Hagar’s Sarai’s so called ‘harshness’? Why then would we malach convinces her to return, and tells her callousness in her demeaning Sarai? that her son will father a populous nation. have to ‘atone’ for Sarai’s behavior? Yishmael is born in Avram’s eighty-sixth Certainly Sarai wasn’t looking for praise; her Upon realizing she was pregnant the Torah year. sole goal was the future health of the Jewish nation. reports that Hagar suddenly lost respect for Thirteen years later, Hashem changes But she understood that the only way one could be Sarai. Sarai senses this and turns, in seeming Avram’s name to Avraham (“father a worthy ‘mother’ of this nation would be if that of multitudes”), and Sarai’s to Sarah condemnation, to Avram, telling him that it’s his mother possessed an ability to constantly remain (“princess”), and promises that a son will entire fault. She reminds him how after all she was be born to them; from this child, whom self-critical and not consider one worthy merely by the one who contrived the whole plan for him to they should call Yitzchock (“will laugh”), will the yardstick of one’s successes alone. stem the great nation with which Hashem beget a child by submitting Hagar, her maidservant, will establish His special bond. Avraham to him. She wonders about his silence and why he Hagar’s knee jerk reaction in seeing herself is commanded to circumcise himself didn’t stand up for her honour. as worthier than Sarai, remaining blinded to the and his descendants as a “sign of the super human sacrifice that Sarai exhibited over a covenant between Me and you.” Avraham Looking at things superficially, it would seem lifetime, revealed a fatal flaw in Hagar’s ability to immediately complies, circumcising himself like a classic marital feud with Sarai incredulous and all the males of his household. continued on page 5

Rachel Charitable Trust

1. Why does it bring the battle between the four and five kings in the Torah? QUIZ ?TIME ? livingwithmitzvos.com This page is sponsored by Federation Rabbi Danny Kirsch 3 Rav of JLE Shul, Federation The Author can be contacted at [email protected]

לעי״נ דבורה בת אליעזר ע״ה The Greatest Chessed Parshah of All The Chofetz Chaim ztl was a prolific author who was the mechaber of many seforim. In his introduction to his Sefer Ahavas Chessed he details the acts of kindness performed throughout Sefer Bereishis and beyond.

In Parshas Lech Lecha, he describes The word dal – poor – can refer to many people closer to Hashem quoting the Avos de Avrohom Avinu’s special concern for his areas of life. The physically weak or sick, poor R Nosson chapter 12: “one should help mould nephew Lot and how even though Lot had in wisdom e.g how to run a business or perhaps men and bring them and lead them under the chosen to live in a debased and immoral poor in their knowledge of how things work in wings of the Shechinah” as it teaches us [in culture, Avrohom still extended kindness in the local market place. Our responsibility is this week’s parsha] Avrohom Avinu’s caring rescuing his nephew. to “consider” those individuals who are poor for the spiritually poor is rewarded with the in terms of life skills or experience and then words found in chapter 12.verse 5 The introduction also details many act wisely. Use your wisdom in those specific “and the souls that they had made in Haran”. examples of pioneering chessed performed areas and act wisely in assisting them in by Avrohom Avinu in both Parshas Vayera and The great chessed shown here is the overcoming their areas of poverty. . But let us ask a question, which teaching of Torah and the sharing of our Then there is the more significant form of precious heritage with others. “One should was Avrohom Avinu’s greatest act of chessed? poverty, those who are poor in intelligence. In have the same degree of passion for such Towards the end of the sefer, the Chofetz the simplest sense, a person who has no Torah people as if he had seen someone so poor they Chaim introduces us to a posuk in Tehillim education is truly poor. One who is fortunate hadn’t clothes to wear” Indeed Avrohom Avinu 41:2 “happy is he that considers the poor”(dal) and has knowledge , he who possesses a Torah instructed us all to do chessed – the Torah Surely the most important thing the poor man education should consider ways to attract the “ describes Hashem’s special love for Avrohom needs is financial assistance! What is the poor “to Torah. The Chofetz Chaim teaches us seeing that “he would instruct his sons and meaning of the word considers? and what is that this is of paramount importance citing a his household to do righteousness” meaning of dal? Gemara in Bava Metzia 85a. We who are the proud children of Avrohom “Happy is he that (wisely) considers the R’ Shaul Ben Nachman said in the name Avinu, are obligated to continue his example of poor”. The Chofetz Chaim explains that of R’ Yonasan “whoever teaches his friends true chessed by sharing our Torah with others. poverty comes in all shapes and sizes, in son Torah, becomes worthy of sitting in the What can be a greater chessed than a myriad of situations and circumstances. heavenly academy”. Or Sanhedrin 99b Reish teaching Torah to those who otherwise would The responsibility of each of us is to wisely Lakish said “whoever teaches his friend Torah not have any exposure to it? consider the areas in which this individual is is regarded by the Torah as if he created him”. “Happy is he that considers the poor!” lacking, and in which way our assistance and At the end of the paragraph he describes חיים ארוכים Wishing Rabbi Kirsch intervention can help him. Avrohom Avinu’s achievements in bringing on the Petira of his mother Devorah bas Eliezer a"h המקום ינחם אתכם בתוך שאר אבלי ציון וירושלים

Th happies peopl don’ necessaril hav th bes o everythin bu the mak th bes o everythin.

BUYING A NEW KITCHEN APPLIANCE? NEW ISSUES! TECHNOLOGY GUIDES כשרות OR שבת MAKE SURE THERE ARE NO AVAILABLE FROM THE FEDERATION Pre-purchase tips and information for ovens and fridges. www.federation.org.uk/fed-tech/ [email protected]

2. What weapons did Avraham use against the powerful four kings? QUIZ ?TIME ? livingwithmitzvos.com Rabbi Daniel Fine 4 Community Rabbi, Stanmore and Canons Park US and the Hasmonean Beis Programme The Author can be contacted at [email protected]

The Cutting Edge Parshah At the end of parashas Lech Lecha, we milah - the child or the father? It depends on cannot be done at night) hold that the come across the second mitzvah in the our two understandings. If the mitzvah is the of milah is in the act of circumcising the child. Torah: bris milah (circumcision). Hashem act of performing the bris, then the father is In summary, there are three opinions commands Avraham Avinu that all of his principally obligated in the mitzvah (at least regarding what the mitzvah of milah is: 1) male descendants are to be circumcised, in until the child grows up, when, if the father the act of circumcising (Ramban and Ritva), order to enter the covenant between the Bnei has failed to do it, then the child must arrange 2) the result that the child is now positively Yisrael and Hashem (Bereishis 17:9-14). We the bris himself). But if the mitzvah is the end circumcised (Maharach Ohr Zarua), or 3) the shall discuss the essence of bris milah from result of being circumcised, then the principal more negatively-focused result that the child a relatively halachic and also a hashkafic mitzvah of milah is on the child - the father just has no foreskin (Tosafos Rid). perspective. ensures that this is arranged. Second, does There is a gemarra which appears to support [1] one receive continuous reward for bris milah The gemarra proves from a passuk that the Maharach Ohr Zarua and the Tosafos throughout one’s lifetime? If the mitzvah is the women are exempt from the mitzvah of bris Rid. The gemarra[3] tells the story of how act of milah, then there would not be a constant milah - they have no obligation to perform a David Hamelech would express his gratitude reward; the act of milah is a one-off act and bris milah on their children - the obligation for the fact that he was always surrounded after it has been performed, there is no more rests solely on the father. Many commentators by mitzvos - we have on our heads reward for it. However, if the mitzvah is the were bothered by the following question: why and arms, mezuzos on our doors, and tzitzis end result of being a circumcised person, then do we need a passuk to exempt women? Surely on our garments. We are constantly earning you can constantly receive reward for having they should be exempt anyway because bris reward to put into our spiritual bank accounts a bris milah - you are constantly fulfilling the milah is a time-bound positive commandment, upstairs (accounts which cannot crash by the mitzvah by being a circumcised person. We are as one can only perform milah during the day, way). When David went into the bathhouse, now ready to go back to the gemarra and the and women are exempt from such mitzvos! We however, his joy turned to despondency – answer of the Maharach Ohr Zarua. shall cite three answers to this question. “Woe to, me, for I am bereft of mitzvos,” David 1) The Ramban and the Ritva answer that The Maharach Ohr Zarua understands said, for he was ‘naked’ of the mitzvos of although milah is indeed a positive time- that the mitzvah of milah is in the end result tefillin and tzitzis (and mezuzah) - one does bound mitzvah, nevertheless without the that the child is now circumcised, and thus not bathe with tzitzis or tefillin. The gemarra passuk women would have been obligated to explains that the mitzvah of bris milah is not reports, however, that when he remembered circumcise their children because they have time-bound whatsoever - for even though his bris milah his joyful mood returned to the same status as Beis Din. In other words, there are time limitations as to when the act of him. Now, if the mitzvah of milah is the one- if the father fails to circumcise his son or circumcising may take place (for example, not off act of milah, why was David cheered up appoint a mohel to do so for him, the Beis Din at night), there is always a mitzvah for the child when he remembered his bris? Surely he was is charged with ensuring the child receives a to have the end result of being circumcised. not earning reward for it, so it would not be bris milah. Thus, without the exemption from 3) The Tosafos Rid takes a slightly different of any consolation! However, if the mitzvah the passuk, the child’s mother would have approach. He agrees with Maharach Ohr is the end-result of being circumcised, then been obligated to have the bris performed, just Zarua that the mitzvah of bris milah is the end we can understand why the consequent as Beis Din would be obligated. result, but it is not that being a circumcised constant reward of bris milah cheered up 2) A second approach is suggested by the person is a positive thing per se. Instead, he David Hamelech. That supports the approach Maharach Ohr Zarua[2] and the Tosafos Rid. understands that being a circumcised person of the Maharach Ohr Zarua and (perhaps) the They write that bris milah is not a time-bound means that the spiritually negative foreskin Tosafos Rid, but how can the Ramban and mitzvah whatsoever, but for different reasons. has been permanently removed. Therefore, the Ritva explain this piece of gemarra? After all, In order to appreciate this approach fully, we Tosafos Rid goes on to say that the reason bris they understand the mitzvah of bris milah to need a brief introduction. milah is not a time-bound positive mitzvah be in the act of circumcising which means that is because the father is constantly (not just there is no continuous reward. If so, why was The following chakirah (‘investigative during the day) obligated to prepare the David Hamelech’s gloom alleviated? question’, for lack of a better term) is ascribed materials and arrange the bris so that the child to the mitzvah of milah: is the mitzvah the act It seems that the Ramban and Ritva would should have his foreskin removed. Indeed, the of performing the bris, or the end result that have to understand David’s initial melancholy Tosafos Rid explicitly says that the child is the child is now circumcised. There seem to as nothing to do with reward whatsoever. the one who gets the mitzvah of the end result be two main practical differences between David was not upset at the fact that he was of having been circumcised. However, the these two understandings of bris milah. First, missing out on the reward of tefillin for the Ramban and Ritva, who both maintain that who is principally obligated in the mitzvah of duration of his bath, but was simply upset at milah is a time-bound positive mitzvah (for it the fact that he was not physically surrounded

In memory of LESLIE AND FREDA AARONSON

3. When first listing the four kings (14:1) it mentions Amrofel first, yet later (in 14:9) it mentions Kedorlo’omer first. Why the change in order and who was really in charge of QUIZ ?TIME ? livingwithmitzvos.com the others? 5

by mitzvos, especially these particular mitzvos symbol of the fact that we are Hashem’s of Hashem by having His mark on your body (tefillin, tzitzis, and mezuzah) which make us servants, as Hashem Himself says to Avraham is not something you can or should be able to more aware of Hashem, preventing any urge in our (Bereishis 17:11). We have choose - it lies above the realm of choice. That to sin. This would also explain why David a sign on our bodies which essentially says is why we perform it before an age which can was upset that he was without the mitzvah ‘property and people of Hashem’. This is involve choice. of mezuzah in the bathhouse. Even if he was one reason why we perform bris milah so The bris milah should serve as a constant upset about not earning reward, why should early in a baby’s life - instead of waiting for reminder that we are Hashem’s People with the fact he was in the bathhouse prevent him him to have the choice to have a bris which much to live up to in fulfilling our Divine from earning reward for having mezuzos up at would increase his reward, we give him a bris mission in this world. May our learning about home? Rather, David was bemoaning the lack without his consent or knowledge. As the the bris milah have the same effect. of mitzvah objects in his close proximity, and Maharal[4] points out, the most essential things his bris milah was a welcome reminder that he in life are beyond the realm of choice. I cannot [1] Gemarra Kiddushin 29a had a mitzvah object wherever he went. choose to breathe – it happens automatically. [2] Shut Maharach Ohr Zarua siman 11. I do not choose if I am hungry either - food is However we understand the mitzvah of bris [3] Gemarra Menachos 43b essential, so my body automatically reminds milah, it is certain that bris milah is a physical [4] Gur Aryeh on Shemos 19:2 me to eat. Similarly, becoming a true servant

cont from page 2: rabbi zVi Teichman ever rise to any possible role in the destiny of When she flees to the desert from Sarai the to the violent consequences of religious belief Avram’s legacy. angel calls out to her, “Hagar , maidservant bereft of values and morals. of Sarai, where have you come from...”, and the ,'בורחת' Hagar we are taught was no slouch. The Isn’t that the nature of the Hagar responds, “I am running away from illustrious Rosh HaYeshiva of Slobodka, Rav one who is constantly on the run with no Sarai my mistress.” Yitzchock Issac Sher, alleges that the terms destination other than fleeing from truths used to describe Hagar as a maidservant is The derives from this exchange the that seek to ‘saddle’ one to responsibility used in a similar vein as the term servant is following piece of advice: If your friend calls and decency? Because someone who refuses to take stock of themselves will forever be utilized to label Avraham’s primary disciple, you a donkey, put a saddle on your back! running away from himself! Eliezer, who we are told ‘drew’ and ‘poured’ Hagar was seeking to escape the clutches the fountains of wisdom he learned at the feet of her mistress and certainly didn’t see herself Hagar when asked where she is coming of Avraham. any longer as the ‘maidservant of Sarai’, from and where she is headed, responds nevertheless when facing the fiery truth of an prophetically to both questions with only one Hagar too was an esteemed and promising ,I am the eternal fugitive ,"אנכי ברחת" :angel of G-d, she had no choice but to face up answer student of Sarai. But as she blossomed she to his assertion that she was indeed still the merely running away with no destination, began to espouse ideas of her own without subservient disciple of her towering teacher because I refuse to accept truth and humbling herself before her teacher Sarah. Sarai, and promptly ‘saddled up’ in absolute responsibility, and there is never any refuge That sense of total self-determination and agreement, by stating clearly that Sarai is from that. ‘freedom of thought’ were the seeds that would clearly her superior. To a certain extent we are all guilty of ,wild-ass of a man ,פרא אדם turn out that Although she ultimately returned to her ‘running away’. We create for ourselves a Yishmael, who on the one hand bore elements mistress, accepting her primacy, that seed of convenient relationship with our beliefs of humanity but possessed the desperate need dissent within her that she never fully quashed, and commitments to Torah that we find for the independence of a wild-ass that would found its full blown expression in the persona comfortable, but often refuse to re-evaluate never allow those seeds of decency to sprout of that ‘wild-ass’ of a man, Yishmael. where we are truly holding and hesitate to up healthy and responsible behavior. the ante in our avodas Hashem. The descendants of Yishmael proudly Hagar had risen to great heights in the display a belief and allegiance to G-d that Sarah’s successful trade-off of abandoning academy of Avraham and Sarah. But she lacked deservedly rises above the other religions of the plan for Hagar’s progeny to promote a proper perspective of who she accurately was the world in its assertion of a monotheistic Avraham’s legacy in favour of her son Yitzchok because her need for independence wouldn’t belief of G-d. But that instinct to roam free to become the inheritor of that role, comes allow her to accept criticism. By refusing to like the wild-ass of the desert coupled to their with a caveat. examine herself objectively she developed a arrogant sense of moral superiority, refusing The moment we slip into the flaw that distorted sense of entitlement and superiority to submit to any self-criticism or sound logic, expelled Yishmael from our ancestry we and seeking to prove it with the evidence of compels them to remain forever ‘unsaddled’, become vulnerable to the taunts and threats of .’the ‘runner ,בורחת her becoming pregnant. leaving our nation and an entire world exposed the ultimate

4. When talking about the four versus the five kings it also mentions other battles of the four kings. What relevance does it have to be mentioned? QUIZ ?TIME ? livingwithmitzvos.com Rabbi 6 Yissochor Frand Rosh , Ner Yisrael Baltimore Don’t Doubt My G-d Parshah Shortly after Avram came to the Land of Canaan, he needed to descend to Egypt “because the famine was intense in the Land” [Bereshis 12:10]. In Egypt, Sarai was forcibly taken in the palace of Pharaoh. Finally, Sarai is released, the famine passes, and Avram began his return trip back to Canaan.

“So Avram went up from Egypt, he with his Hashem’s blessings to Avram as Avram was they may have left the light on for them once wife and all that was his – and Lot with him – leaving the Land of Canaan. Avram wanted or twice. However, in the case of Avram, the to the south. Now Avram was very laden with to make sure that the people would not doubt situation was different: When he went down to livestock, silver, and gold. He proceeded on G-d’s promises. Yes, there may have been a Egypt and stayed in all these houses of people his journeys from the south to Beth-el to the temporary “bump in the road.” That is the way who were willing to take in a family that was place where his tent had been at first, between life is sometimes. That is part of the ‘nisyonos’ down on its luck, they did him a favour. Now Beth-el and Ai.” [Bereshis 13:1-3] we must sometimes endure. Ultimately, that Avram and his family are coming back as Rashi quotes the statement of chazal that on however, we should have rock solid faith in wealthy aristocrats, it would be inappropriate his return trip, Avram made a point of staying Hashem’s Promises and Blessings. for them to turn their noses up and refuse to at the same places where he stayed on his way The Kesav Sofer offers a somewhat different stay in the humble quarters of their original down to Egypt. This teaches proper etiquette interpretation as to why it was so important for hosts. We are not talking about commercial that one should not change his lodgings where Avram Avinu to come back to the same places. hotels. We are talking about people’s houses he has received hospitality [Erchin 16b]. Unfortunately, many times in life, when people and people’s feelings. I know of a contemporary application of are starting their careers and they are “just Many times, I have mentioned that virtually this Talmudic teaching. Rav zt’’l getting by,” they associate with a certain type every parsha in the Torah teaches us the lesson and yblch’’t Rav Shmuel Kamenetsky of the of people. As they become more successful, of “hakaras hatov”. Hakaras hatov is such a Philadelphia Yeshiva used to travel to Toronto they forget who their friends were ‘then’ and fundamental aspect of that allusions to raise funds for their Yeshiva. In spite of the those same people who were good enough to it are scattered throughout the Torah. This fact that they later had children who lived in for them ‘then’ are no longer good enough for is one such example. The reason Avram felt them ‘now’ in their higher station in life. compelled to go back to the same people and Toronto, they still stayed in the home of the the same lodgings on his return from Egypt as same supporter who provided lodging for This is equivalent to someone who stayed a wealthy man as he did when he went down them in the city before they had their own in Motel Sixes early in life and then, after to Egypt as a poor man is to teach a lesson. “If married children living there. hitting the jackpot, stays in the Ritz-Carltons and the Four Seasons of the world. This is a you were good enough for me when I was poor, The Oznaim L’Torah by Rav Zalman lack of “hakaras hatov” to Motel Six. Now the you are good enough for me when I am rich.” Sorotzkin says that in the case of Avram Avinu, truth is that a person does not owe anything A person with such an attitude is a person there was an added reason for him to go back to Motel Six (and Tom Bodet) just because who possesses the character trait of “hakaras to the same places where he stayed on his way hatov”. down to Egypt. Avram was promised that going to Eretz Yisrael was going to be a windfall for him. “I will make of you a great nation; I will bless In this week's Parsha you, and make your name great, and you shall be a blessing, etc.” Spiritually, financially and there is a name of a place economically, good would come out of it. that appears on almost However, ten pesukim later, “there was a great famine in the land”. Avram needed to every Daf in Shas. What is descend to Egypt “for the famine was severe in the land.” Within a relatively short time of the name of this place? arrival, Avram became so destitute that he needed to flee Eretz Yisrael because he and his Clue: if you look carefully in the Possuk you family were starving. This development had might find this place to be very “holy”. the potential to create a terrible desecration of Parsha riddle Chilul haShem: “Where is this G-d of yours? Thank you to What happened to all these promises?” Boruch Kahan [email protected] FIND THE ANSWER IN NEXT WEEK'S ONEG Avram wanted to make sure that people were not left with the impression that Hashem did not fulfill His promises. Now that Avram was coming back “laden with livestock, silver, ANSWER FROM LAST WEEK and gold,” he wanted to make sure he stopped The Gemoro Sanhedrin (Daf 93a) tells us that there were three people who Nevuchadnezzar put at all the same lodgings where people might into the furnace (the second time). Two were false prophets - Tzidkiyoh Ben Maaseiyoh and Achov have been sceptical about the fulfilment of Ben Koyloyah - who were both burned and one was Yehoshua Koihen Godol - who was saved. Osher Chaim Levene 7 Orah The Author can be contacted at [email protected]

Terach - Parshah No Interruption

Name: Terach Terach died after Avraham left Charan. This universe back to its Maker, it was imperative arrangement is to silence any would-be claim he not be accused of defying a mitzvah which Life span: 205 years that Avraham may have been remiss in the captures the very concept of going backwards.8 Father: Nachor mitzvah of honouring parents by leaving his In actual fact, as the first convert Avraham aging father behind.4 freed himself from the shackles of his past; Spouse: Amaslai The psychology and gradual descent into his new existence closed the chapter on his Children: Avraham, idolatry transpired in the following manner: former life.9 Although towards the end of his Nachor and Haran Homage was originally accorded to the life, Terach repented, 10 G-d’s command for natural forces and constellations as divine Avraham to travel away from his homeland, Ancestry: Shem intermediaries. Over time, though, they from his town and family absolved him from Home town: Ur Kasdim became treated as independent powers – such the mitzvah of honouring parents. He would that G-d, the Primary Source of all influence, go on to found a fresh lineage unrelated to his Place of Death: Charan was inevitably removed from the picture.5 predecessors. And so, in spite of the worshipper’s original ÂÂ Idolater who brought his insubordinate In turn, Avraham established the template quest, the idol-worshipper failed to complete son Avraham to Nimrod for the Jewish people, his descendants, to his “journey”; he failed to arrive at the ultimate act likewise, to similarly go backwards ÂÂ Witnessed Avraham’s miraculous destination: G-d. to first principles, to G-d – with no salvation from the fires So too, Terach set off on a journey from interruption whatsoever. ÂÂ His son Haran died when thrown into the Ur Kasdim. His odyssey was heading in the 1 same inferno right direction, towards Canaan – the Land See Eliyahu Rabbah 6 and Eliyahu Zuta 25. Terach was an ÂÂ Repented and left Ur Kasdim with his of , the lighthouse of spirituality. But idolatrous priest ( Hagadol, Bereishis 11:28). family he only got as far as Charan. But bearing the 2 Bereishis Rabbah 38:13 ÂÂ Settled in Charan and died there hallmarks of an idol-worshipper, Terach was 3 Bereishis 11:31 characteristically unable to go “all the way”. 4 Bereishis 11:32 and Rashi ad loc citing Bereishis Rabbah 39:7 Terach was not only an idolater but also an He stopped there...and there he remained. 5 Rambam, Hilchos Kochavim Ch.1. The idol-worshipper failed idol-manufacturer.1 By stark contrast, Avraham was not to identify and relate to the phenomena – natural forces – But his oldest son rejected his pagan ways. beholden to his father’s idolatrous past.6 On supplying him his needs and goods. Avraham defiantly smashed his father’s idols the contrary, he traced the phenomenon of the 6 Avraham broke away from his idolatrous past, from Terach’s and chased away customers. Terach dragged universe, uninterrupted, all the way back to legacy of “At the outset, our forefathers were idolaters, Terach their Original Source: to G-d Himself. his insubordinate son before Nimrod, who the father of Avraham…” (Haggadah). had Avraham thrown into a fiery furnace, from Intrinsic to the mitzvah of honouring 7 The honor and reverence according to man’s parents is 2 where he miraculously escaped. parents is that a child takes the first step akin to similar conduct toward G-d (Kiddushin 30b). The Later on in life, Terach departed from Ur backwards: to the source of his or her birth. addendum to this mitzvah incorporates the important call “I Kasdim with his family bound for Canaan. But at the same time, his parents are merely am Hashem your G-d” (Vayikra 19:3). Significantly, the Torah reports how Terach the ambassadors of man’s Heavenly Father.7 8 See Yerushalmi, Peah 2b how Dama ben Nesina’s exemplary never reached his final destination as he Parental instruction is not the last word; it portrayal of honoring parents bordered on the idolatrous. passed away in Charan.3 cannot conflict with any other divine command Indeed, Dama made the rock his father sat upon into an idol. Only subsequent to closing the chapter wherewith man establishes an uninterrupted 9 Maharal, Gevuros Hashem Ch.5 See our essay on Yisro: The on Terach’s life, does the Torah turn its link to the ultimate destination: to G-d. Convert full attention onto Avraham’s journey – And since Avraham’s teachings highlight 10 Midrash Tanchuma, Shemos 18; 1, 77b, Zohar 1, 78b notwithstanding the fact that chronologically how it is incumbent upon man to trace the

SMALL CLAIMS BEIS DIN SERVICE FOR CLAIMS UP TO £5000 For information or to make an appointment Telephone 020 8202 2263 (Option 3) or email [email protected]

5. Why is the great miracle of Avraham’s surviving being thrown into the furnace not recorded in the Torah? QUIZ ?TIME ? livingwithmitzvos.com Rabbi Alex Nadler 8 The Author can be contacted at [email protected]

Hashem’s Gift to Avraham Hashem commanded Avraham “Go for yourself Parshah from your land, from your relatives, and from your ANSWERS father’s house to the land that I will show you…” zt”l writes that Avram is an acronym of Av , 1. The Radak says that it comes to we know that Hashem doesn’t tell Avraham where literally “Father of Aram”, conveying that Avram teach us how Avraham was not to go. From the outset, this seems like a fairly cruel became a spiritual leader in Aram. Avraham on the scared against these most powerful task to perform. In those days, it wasn’t as easy other hand, is an acronym for Av Hamon Goyim, to just pack up and leave your birthplace and take armies since he placed his reliance “Father of many nations”, conveying that eventually on Hashem. everything with as it is today. Avraham would become the spiritual leader of 2. The Gemora in Taanis 21a when Rashi explains that the Ribono Shel Olam all mankind. Ramban also adds that Avraham talking about the story of Nochom specifically ‘left Avraham in the dark’ in order to represented the standard by which people would Ish Gam Zu brings that Avraham heighten his sense of anticipation. This can be bless themselves, not only the Canaanites, but all threw earth and it turned into emphasised in the way that we gift-wrap presents of the families of the world. swords and the stubble turned into for our loved ones, not knowing what is inside arrows. increases the excitement and intensifies their Our Nisyonos Are Gifts 3. The Tur says that Amorfel was joy. Hashem was ‘wrapping’ the present of Eretz From Above the oldest while Kedorlo’omer was Yisrael before giving it to this most special recipient. the strongest in battle. The Hamek The Nesivos Shalom brings the Yesod Ha- Hashem wanted the destination to be cherished. Dovor says that Amrofel was the Avodah who cites the Ari, there are no two people Another reason for the absence of information, greatest leader of his country while who ever lived with the same purpose and task. the Be’er Bisode says that Amrofel was that Hashem wanted to test his faith. Differently No person can ever accomplish what another to G-d, man is constantly making choices between was the ring leader who goaded on was meant to contribute to the perfection of the and encouraged the others to fight Tov and Rah, sometimes even questioning belief universe. Each person is place precisely by The Al- (i.e. he was Nimrod who see Rashi in Hashem, R”L. There is nothing inherently mighty in the circumstances that he needs to fulfil (10:9) was a smooth talker able to wrong with considering both alternatives, without his mission in Olam Ha’zeh. The good, the bad influence others to rebel.) this doubt, it is not called “faith” but “knowledge”. and the ugly are all suited to our specific mission 4. The Rokeyach says that it is Avraham underwent this great test of faith, and he and are always in our best interest, no matter how because these nations gave advice passed with flying colours. hard it is to see. to the five kings to rebel. The Redak This is all the more true in the spiritual realms, says that these places where close to the five kings and might come to A Promise of Success like the nature of one’s soul and spirit. Individuals assist them in battle. The Malbim “I will make you into a great nation, I will bless are born with different middos tovos and leanings, you and make your name great, and you shall be adds therefore they decided to while others suffer from evil tendencies and traits. conquer them first individually. a blessing” All of these characteristics are designed to assist 5. The Maharal says that it is in order The famous question is presented, why does that person in completing their assigned task. So that we should know that Hashem Hashem say “Lecha” superfluously using the words too, with the nisyonos, they come in all shapes picked Avraham and the Jewish ‘for yourself’? He tells him to go for his own benefit and sizes but sof sof, they are all “for your good, Nation not based on any action or and good. In Ur Kasdim, Avraham will not merit and for your benefit”. reason. the privilege of having children and being famous. This is key to understanding the opening of 6. The Chizkuni explains that G-d promises fame, fortune and a good our Parsha, Hashem tells Avraham towards his Avraham was then given provisions reputation to Avraham. This is quite puzzling as individual promise, towards the betterment of your so that when he spoke with the reputations are usually earned and not given out soul. His directive to Avraham repeats itself to King of Sedom he would not need as gifts. The Midrash explains that to show the every single Yid. We are all instructed sometimes to hold anything back. The Tzror fulfilment of G-d’s promise, a hey was to be added to distance ourselves from our land, our birthplace Hamor answers that it was for the to change ‘Avram’ to ‘Avraham’. Avraham was not and our father’s house, and it is our mission to benefit of the King of Sedom when he saw how generous Avraham pleased by the number of letters to be added to remember Who gave us that challenge, and that was to Malki Tzedek he felt he his name, but rather with the new meaning which it is a ‘kiss’ from above and we should only have could then ask for all the captives the extra letter would add. Rabbi Uziel Milevsky hatzlacha in reaching our goals. back.

For questions on Divrei Torah, please contact TO SPONSOR A WEEK the Editor in Chief, Rabbi Yonasan Roodyn please email [email protected] [email protected] Cost per week: £500 To receive this via email please email (which covers production costs) [email protected]

Yerushalayim, Amsterdam, Antwerp, Baltimore, Beit- Shemesh, Birmingham, Borehamwood, Budapest, Cancun, , Edgware, Elstree, Gateshead, Gibraltar, NOW IN THE Glasgow, Hale, Henderson, Hong Kong, Ilford, Johannesburg, Lakewood, Larnaca, Las Vegas, Leeds, London, Los Angeles, Manchester, Melbourne, Miami, Milan, FOLLOWING PLACES , Oslo, Paris, Petach Tikva, Philadelphia, Pressburg, Radlett, Ruislip, Santiago, Sao Paulo, Southend, Tallinn, Tarzana, Toronto, Uman, Vienna, Zurich

Please could you ensure This newsletter contains Divrei Torah and may that there are ample sheets contain Sheimos. Please dispose of accordingly. left in shuls for Shabbos NISHMAS YISROEL • SINAI •YESHURUN • OHR YISRAEL before taking one home. www.federation.org.uk/sheimos-lgeniza