Vayera
This is in the merit of my grandmother Esther bat Mazal. May she have a speedy and complete recovery.
A note: Comments within double brackets, [[abc]], are notes I write for myself so that when I look back later on the topics I discussed, I see all the sources I looked at and how I understood them. Readers are encouraged to skip them.
Question:
When Lot’s daughters get Lot drunk after fleeing from Sodom, where do they get the wine?
(I heard this question from a counselor of mine, who is known as Penimius)
The House of Abraham
Within Jewish thought, Abraham represents chesed, loving kindness, Isaac self control, and Jacob truth. All three Patriarchs, together with their wives, our Matriarchs, founded the Jewish people. Yet, we find that the Jewish people are particularly identified with Abraham’s characteristic, kindness, over the strengths of the other Patriarchs. Just two examples:
1. G-d says: “I have given him [Abraham] special attention because he commands his children and his household after him, that they keep the way of Hashem, doing charity and justice…” (Genesis 18:19).
2. When Eliezer, Abraham’s head servant, looked for a wife for Isaac, his prime criteria was that the woman extend herself to help others. See Genesis 23:13-20
So, why is it that of all the fine qualities typified by our Patriarchs that we are particularly identified with chesed?
Furthermore, near the beginning of this week’s Torah portion, we get a glimpse of Abraham and Sarah’s utter devotion to helping others and just a cursory reading provokes a question. Abraham is in the middle of a prophetic experience when, upon spotting travelers, he runs out to greet and host them! In other words, Abraham broke off a conversation with G-d to help strangers! What about G-d, Creator of the world, King of the universe?!
As astonishing as it may sound, our Sages view this meritoriously comment that taking in guests is greater than receiving G-d’s Presence (Shabbas 127a). Similarly, the great Medieval talmudic authority, Rabbenu Asher, the Rosh, says that (although we must perform all commandments as perfectly as possible) mitzvos between fellow human beings are more important than mitzvos between humans and G-d (third comment on Peah 1:1). Why should this be the case?
I believe that both questions, namely why are we particularly identified with chesed over other exemplary qualities and why interpersonal mitzvos are more important than those relating strictly to G-d, relate to what it means to be a human and a Jew.
Our purpose as humans is to emulate and thus resemble G-d. This is idea is even expressed in the Hebrew word for human Adam (aleph daled mem). According to the Rav Isaiah Horowitz, the Shlah, one source for the word adam (aleph daled mem), human, is the word adamme (aleph daled mem heh), ‘I will resemble’ (namely that we are to resemble G-d) (Alei Shor 2, page 27 citing the Shlah). Thus, the very name for a human tells us that our task is to emulate and resemble G-d.
Though we may not always perceive it, everything G-d does is an act of kindness (Brachos 60b) and in fact, our very existence is founded on G-d chesed as the Psalmist writes “the world is built on chesed” (Psalms 89:3). Thus, the primary way that we emulate G-d and thus come to resemble Him, on whatever level this is possible, is though chesed, selflessly giving.
[[It seems to me that ideally, we are actually not supposed to perceive that everything G-d does is for the best. See Mesillas Yesharim chapter 19, pages 131-132, and his two responses to suffering. I think the second response which the Ramchal says is more ideal, is very parallel to Rav Soloveitchik’s approach to suffering. See
http://tamimah.blogspot.com/2006/07/seeking-g-d-in-distress-this-is-in.html for an attempt to present some of the Rav ideas on this matter and see also somewhere in Worship of the Heart here he speaks about why we make blessings on bad tidings. However, the two approaches may not be the same as Rav Soloveitchik in Worship of the Heart (and perhaps it could be also implied in Kol Dodi Dofek) speaks of, if I understand him correctly, a perceived absence while the Ramchal says that the chasid, in the face of suffering and evil, will simply exert himself more, enabling him to come closer to reaching his potential. According to the Ramchal, one might be able to say that evil and tests are two ways of looking at the same phenomena. According to Rav Soloveitchik, I am unsure is this statement would be accurate. I am curious, according to Rav Soloveitchik, how does one emulate G-d while perceiving such an absence? See also http://tamimah.blogspot.com/2006/08/parshas-shoftim-this-is-in-merit-of-my.html, http://tamimah.blogspot.com/2006/05/parshas-beharbechokosai-this-is-in.html, and http://tamimah.blogspot.com/2006/03/purim-this-is-in-merit-of-my.html for a discussion on the Chazon Ish and everything being for the best.]]
[[Rav Dessler about giving and http://tamimah.blogspot.com/2006/10/sukkos-this-is-in-merit-of-my.html and Rav Soloveitchik and http://tamimah.blogspot.com/2006/08/tisha-bav-fast-of-ninth-of-av-this-is.html. I am sure they disagree. Rav Soloveitchik’s identification with others is a form of selfishness for Rav Dessler. See the Rav’s The Community, especially his discussion of the Kuzari.]]
[[See http://www.yutorah.org/showShiur.cfm?shiurID=703935 about emulating G-d and becoming a giver. See also http://tamimah.blogspot.com/2006/05/parshas-acharei-moskedoshim-this-is-in.html]]
Thus, while receiving prophecy is spiritual experience, when we give to others, we emulate G-d and come to resemble Him, directly fulfilling our task as humans in this world. Thus, since ultimately our goal is to be givers, I think we can say that actualizing this goal is more important than receiving prophecy.
Furthermore, since the national goal of the Jewish people is to direct humanity to G-d’s service, since through chesed humans come to resemble G-d and achieve their purpose in life, it makes sense that our national identify is linked with chesed.
[[One can go further with this idea according to the Ramchal and to, whatever extant we can understand, the purpose of creation. See Derech Hashem 1:2:1-3 and the first chapter in Mesillas Yesharim.]]
[[See Encylopedia of Biblical Personalities, pages 39-40, citing Bereishis Rabbah 58:9 and 59:1-2 and the Zohar 1:129a, which seem to support these ideas.]]
Biography of Rabbenu Asher, the Rosh
http://www.ou.org/about/judaism/rabbis/rosh.htm
Food for further thought and discussion:
What should be our intentions and motivations when giving to others and how does this effect the way we view giving?
Have a good Shabbas,
Mordechai
This is in the merit of my grandmother Esther bat Mazal. May she have a speedy and complete recovery.
A note: Comments within double brackets, [[abc]], are notes I write for myself so that when I look back later on the topics I discussed, I see all the sources I looked at and how I understood them. Readers are encouraged to skip them.
Question:
When Lot’s daughters get Lot drunk after fleeing from Sodom, where do they get the wine?
(I heard this question from a counselor of mine, who is known as Penimius)
The House of Abraham
Within Jewish thought, Abraham represents chesed, loving kindness, Isaac self control, and Jacob truth. All three Patriarchs, together with their wives, our Matriarchs, founded the Jewish people. Yet, we find that the Jewish people are particularly identified with Abraham’s characteristic, kindness, over the strengths of the other Patriarchs. Just two examples:
1. G-d says: “I have given him [Abraham] special attention because he commands his children and his household after him, that they keep the way of Hashem, doing charity and justice…” (Genesis 18:19).
2. When Eliezer, Abraham’s head servant, looked for a wife for Isaac, his prime criteria was that the woman extend herself to help others. See Genesis 23:13-20
So, why is it that of all the fine qualities typified by our Patriarchs that we are particularly identified with chesed?
Furthermore, near the beginning of this week’s Torah portion, we get a glimpse of Abraham and Sarah’s utter devotion to helping others and just a cursory reading provokes a question. Abraham is in the middle of a prophetic experience when, upon spotting travelers, he runs out to greet and host them! In other words, Abraham broke off a conversation with G-d to help strangers! What about G-d, Creator of the world, King of the universe?!
As astonishing as it may sound, our Sages view this meritoriously comment that taking in guests is greater than receiving G-d’s Presence (Shabbas 127a). Similarly, the great Medieval talmudic authority, Rabbenu Asher, the Rosh, says that (although we must perform all commandments as perfectly as possible) mitzvos between fellow human beings are more important than mitzvos between humans and G-d (third comment on Peah 1:1). Why should this be the case?
I believe that both questions, namely why are we particularly identified with chesed over other exemplary qualities and why interpersonal mitzvos are more important than those relating strictly to G-d, relate to what it means to be a human and a Jew.
Our purpose as humans is to emulate and thus resemble G-d. This is idea is even expressed in the Hebrew word for human Adam (aleph daled mem). According to the Rav Isaiah Horowitz, the Shlah, one source for the word adam (aleph daled mem), human, is the word adamme (aleph daled mem heh), ‘I will resemble’ (namely that we are to resemble G-d) (Alei Shor 2, page 27 citing the Shlah). Thus, the very name for a human tells us that our task is to emulate and resemble G-d.
Though we may not always perceive it, everything G-d does is an act of kindness (Brachos 60b) and in fact, our very existence is founded on G-d chesed as the Psalmist writes “the world is built on chesed” (Psalms 89:3). Thus, the primary way that we emulate G-d and thus come to resemble Him, on whatever level this is possible, is though chesed, selflessly giving.
[[It seems to me that ideally, we are actually not supposed to perceive that everything G-d does is for the best. See Mesillas Yesharim chapter 19, pages 131-132, and his two responses to suffering. I think the second response which the Ramchal says is more ideal, is very parallel to Rav Soloveitchik’s approach to suffering. See
http://tamimah.blogspot.com/2006/07/seeking-g-d-in-distress-this-is-in.html for an attempt to present some of the Rav ideas on this matter and see also somewhere in Worship of the Heart here he speaks about why we make blessings on bad tidings. However, the two approaches may not be the same as Rav Soloveitchik in Worship of the Heart (and perhaps it could be also implied in Kol Dodi Dofek) speaks of, if I understand him correctly, a perceived absence while the Ramchal says that the chasid, in the face of suffering and evil, will simply exert himself more, enabling him to come closer to reaching his potential. According to the Ramchal, one might be able to say that evil and tests are two ways of looking at the same phenomena. According to Rav Soloveitchik, I am unsure is this statement would be accurate. I am curious, according to Rav Soloveitchik, how does one emulate G-d while perceiving such an absence? See also http://tamimah.blogspot.com/2006/08/parshas-shoftim-this-is-in-merit-of-my.html, http://tamimah.blogspot.com/2006/05/parshas-beharbechokosai-this-is-in.html, and http://tamimah.blogspot.com/2006/03/purim-this-is-in-merit-of-my.html for a discussion on the Chazon Ish and everything being for the best.]]
[[Rav Dessler about giving and http://tamimah.blogspot.com/2006/10/sukkos-this-is-in-merit-of-my.html and Rav Soloveitchik and http://tamimah.blogspot.com/2006/08/tisha-bav-fast-of-ninth-of-av-this-is.html. I am sure they disagree. Rav Soloveitchik’s identification with others is a form of selfishness for Rav Dessler. See the Rav’s The Community, especially his discussion of the Kuzari.]]
[[See http://www.yutorah.org/showShiur.cfm?shiurID=703935 about emulating G-d and becoming a giver. See also http://tamimah.blogspot.com/2006/05/parshas-acharei-moskedoshim-this-is-in.html]]
Thus, while receiving prophecy is spiritual experience, when we give to others, we emulate G-d and come to resemble Him, directly fulfilling our task as humans in this world. Thus, since ultimately our goal is to be givers, I think we can say that actualizing this goal is more important than receiving prophecy.
Furthermore, since the national goal of the Jewish people is to direct humanity to G-d’s service, since through chesed humans come to resemble G-d and achieve their purpose in life, it makes sense that our national identify is linked with chesed.
[[One can go further with this idea according to the Ramchal and to, whatever extant we can understand, the purpose of creation. See Derech Hashem 1:2:1-3 and the first chapter in Mesillas Yesharim.]]
[[See Encylopedia of Biblical Personalities, pages 39-40, citing Bereishis Rabbah 58:9 and 59:1-2 and the Zohar 1:129a, which seem to support these ideas.]]
Biography of Rabbenu Asher, the Rosh
http://www.ou.org/about/judaism/rabbis/rosh.htm
Food for further thought and discussion:
What should be our intentions and motivations when giving to others and how does this effect the way we view giving?
Have a good Shabbas,
Mordechai
posted by Mordechai18 at 2:16 AM
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