Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ
 
Yitzchak Avinu was presented in our parasha with the existential threat of a powerful famine. Like Avraham Avinu, he desired to travel to Egypt in order to protect his family’s future. This time, however, Hashem revealed himself to Yitzchak and commanded him to remain in Eretz Yisrael: “And Hashem appeared to him, and said, ‘Do not go down to Egypt; dwell in the land that I will tell you.’” (Sefer Bereishit 26:2, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) In addition, Hashem declared that Yitzchak would have numerous offspring and the covenant made with Avraham would be fulfilled through him:

Sojourn in this land, and I will be with you, and I will bless you, for to you and to your children will I give all these lands, and I will establish the oath that I swore to Avraham, your father. And I will multiply your children like the stars of the heavens, and I will give your children all these lands, and all the nations of the earth will bless themselves by your children. (26:3-4, emendations my own)
 
The Torah almost always refrains from providing a rationale for future events. Our case, however, is different: “Because Avraham hearkened to My voice, and kept My charge (mishmarti), My commandments (mitzvotai), My statutes (chuchotai), and My instructions (torotai).” (26:5)  Rashi explains each of these terms in this manner:
​
Mishmarti: [Referring to] decrees to distance [himself] from transgressing the warnings in the Torah, that is, secondary prohibitions to prevent incest from occurring, and the Rabbinic decrees to safeguard the prohibitions of Shabbat.
 
Mitzvotai: [Referring to] things, which, had they not been written, would have been fit to be commanded, that is, [prohibitions against] robbery and bloodshed.
 
Chuchotai: [Referring to] things that the evil inclination and the nations of the world argue against, that is, [the prohibitions against] eating pork and wearing garments of wool and linen together for which no reason [is given], but [which are] the decree of the King and His statutes over His subjects.
 
Torotai: Include the Oral Law, the laws given to Moshe from Sinai.
 
Rashi’s analysis is based upon a variety of Rabbinic sources that posit Avraham fulfilled the entire Torah inclusive of Rabbinic decrees and enactments. By way of illustration:
 
Rab said: “Our father Avraham kept the entire Torah, as it is said: ‘Because Avraham hearkened to My voice [kept My charge, My commandments, My statutes, and My instructions].’” (Sefer Bereishit 26:5) …Raba or R. Ashi said: “Avraham, our father, kept even the law concerning the eruv tavshilin as it is said: ‘My Torahs:’ one being the Written Torah, the other the Oral Torah.” (Talmud Bavli, Yoma 28b, translation, The Soncino Talmud, with my emendations to enhance clarity)
 
At this juncture we may well ask, “Why did Avraham fulfill the Torah if he was not commanded to do so?” My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, suggests this answer:

In many respects, G-d was closer to Avraham than He was to Moshe. An intangible feeling of tenderness lingers over the relationship of G-d to Avraham. There is the creative ardor, moving devotion and a lack of tension. All that G-d requests of Avraham is destined to promote the latter’s happiness and greatness. (The Emergence of Ethical Man, Michael S. Berger, page 155)
 
The Rav notes that Avraham acquired the moral law through “the mahazeh, the prophetic vision, not the royal decree [as in the case of Moshe].” Moreover, “there is no imposition of divine authority… Only a bilateral covenant, which binds both man and God, was concluded.” According to the Rav, Avraham was Hashem’s friend; as such, once Avraham received his divine prophetic visions, he did everything in his power to comply with the Almighty’s every request:

God addresses Himself to Avraham not in the commanding, authoritative tone of the Lord but in the comradely, friendly manner of a fellow wanderer. He [God] wants a covenant with him. God, as it were, is lonesome and He is anxious to find a companion. Fellowship between God and man is the motto of Avraham’s life. (154-155, all brackets and underlining my own)
 
The Rav’s analysis is a theological tour de force, teaching us that as much as we wish to encounter Hashem and draw close to Him, He too longs for the Jewish people’s embrace. In many ways, this concept is reminiscent of the first stanza of the stirring liturgical poem “Yedid Nefesh” that is often sung in Ashkenazi synagogues during Kabbalat Shabbat and at Shalosh Seudot:

Beloved of the soul (yedid nefesh), Compassionate Father, draw Your servant to Your Will, then Your servant will hurry like a hart to bow before Your majesty; to him Your friendship will be sweeter than the dripping of the honeycomb and any taste. (Translation, https://en.wikipedia.org/wiki/Yedid_Nefesh#Text)
 
May we ever strive to reach out to Hashem, our Yedid Nefesh, with heartfelt tefilot and dedication to His holy Torah. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you would like to be added, please contact me via email: mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: Tefilah and Tanach
 
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

 
Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ
 
Our parasha relates the deaths of one of history’s most spiritually dynamic couples, Sarah and Avraham:

And Sarah died in Kiriath Arba, which is Hebron, in the land of Canaan, and Avraham came to eulogize Sarah and to bewail her. (Sefer Bereishit 23:2)
 
And Avraham expired and died in a good old age, old and satisfied, and he was gathered to his people. (25:8, these and all Tanach translations, The Judaica Press Complete Tanach)
 
We are met with the following pasuk following Avraham’s passing: “Now it came to pass after Avraham’s death, that Elokim blessed his son (b’no) Yitzchak, and Yitzchak dwelt near Be'er Lachai Ro’i.” (25:11)  Midrash Tanchuma, Parashat Lech Lecha IV, notes that prior to Avraham’s arrival on the historical scene, G-d alone gave brachot to humankind. As proof of this assertion, the Midrash cites the cases of Adam, Chava and Noach, wherein we find: “And Elokim blessed them [Adam and Chava], and Elokim said to them, ‘Be fruitful and multiply and fill the earth…’” (1:28), “And Elokim blessed Noach and his sons, and He said to them: ‘Be fruitful and multiply and fill the earth.’” (9:1) According to the Midrash, this changed at the beginning of Parashat Lech Lecha when Avraham responded to Hashem’s call:

“Go forth from your land and from your birthplace and from your father’s house, to the land that I will show you. And I will make you into a great nation, and I will bless you, and I will make your name great, and [you shall] be a blessing (v’heyah bracha).” (Emendations my own)
 
At this juncture, our Midrash suggests that Avraham acquired the ability to bestow a bracha upon others. If this is the case, why did Elokim, rather than Avraham, bless Yitzchak in our parasha—13 chapters later? The Midrash provides this answer:

Once Yitzchak was born, Avraham very much wanted to bless him. [Unfortunately, he saw with ruach hakodesh, prophetic insight] that Eisav and Ya’akov were to come forth from Yitzchak, therefore, he refrained from blessing him. At that moment, Avraham declared: “Let the Master of the World come and bless he Whom He so desires.” (Translation and brackets my own)
 
In sum, even though Avraham was given the gift to bless others, he refrained from blessing Yitzchak, since through ruach hakodesh he knew his progeny would one day include both Eisav and Ya’akov and did not want his bracha to rest upon Eisav. As such, Avraham declared: “Let the Master of the World come and bless he Whom He so desires.” According to this interpretation, the phrase, “Elokim blessed his son (b’no) Yitzchak,” refers to Avraham as the father, and Yitzchak as his son.
 
In his Commentary on the Torah, Rabbi Moses Alshich (1508-1593) interprets our pasuk, “Now it came to pass after Avraham's death, that Elokim blessed his son (b’no) Yitzchak, and Yitzchak dwelt near Be’er Lachai Ro’i,” in a very different manner. Although Rav Alshich initially agrees with our Midrash and states that the Almighty gave Avraham the ability to bless others, he diverges by suggesting that in order to avoid blessing Yishmael in addition to Yitzchak, Avraham withheld his blessings from both his sons. Consequently, after Avraham’s passing, Yitzchak was blessed by Hashem. In addition, the Alshich HaKadosh maintains that the word “b’no” in the phrase, “Elokim blessed his son (b’no) Yitzchak,” seems superfluous, since we certainly know by now that Yitzchak was Avraham’s son. Why, then, does the Torah add the word, “b’no?” The Alshich HaKadosh offers a fascinating response to this question that offers keen insights into our relationship with the Almighty:
​
But it may well be said that it is the normal way for one who buries his father to become profoundly saddened, or his father’s shadow has departed from upon him. Yet, when he is a tzaddik (a thoroughly righteous individual), he is not afraid, for he knows he remains a son to Hashem, for He, may He be blessed, will be a father unto him, and he will be His, may He be blessed, son…[This, then is the correct interpretation of the phrase,] “Elokim blessed his son Yitzchak,” namely, that after the death of Avraham, Hashem blessed Yitzchak His son, as if He said to him, “If Avraham has departed, [do not fear,] for you are a son to Me. [Moreover,] I am your Father who exists for all eternity.” Therefore, [the Almighty] blessed him [Yitzchak] in order to strengthen his heart [and mind so he would be able to successfully continue upon his life’s journey.] (Translation, underlining and brackets my own)
 
Though few of us are tzaddikim like Yitzhak Avinu, yet we can take comfort in knowing that the Almighty declared to one and all: “You are children of Hashem, Elokachem.” (Sefer Devarim 14:1)  No matter how many trials we encounter in our lives, and no matter how dark the night may be, the dawn of Hashem’s deliverance will surely burst forth. As Ya’akov Avinu declared so long ago, “For Your salvation, I hope, Hashem!” (Sefer Bereishit 49:18)  May this time come soon and in our days, with Mashiach Tzidkanu. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you would like to be added, please contact me via email: mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: Tefilah and Tanach
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

Rabbi David Etengoff

​
ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ
 
Avraham Avinu’s countless acts of kindness represented chesed in action. Consequently, Elokim’s command to Avraham to bring Yitzchak Avinu as a korban olah (completely burnt sacrifice) was antithetical to his very being:

And it came to pass after these things, that Elokim tested Avraham, and He said to him, “Avraham,” and he said, “Here I am.” And He said, “Please take your son, your only one, whom you love, Yitzchak, and go away to the land of Moriah and bring him up there for a burnt offering on one of the mountains, of which I will tell you.” (Sefer Bereishit 22: 1-2, this and all Tanach translations, The Judaica Press Complete Tanach)
 
The Torah tells us that Avraham proceeded to fulfill this directive with alacrity. Given that Avraham exemplified chesed how was this possible? My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, suggests that: “… the idea of sacrifice is a cornerstone of Judaism, and the Akedah has inevitably introduced sacrificial action as part of our historical drama.” (This and the following citations, Abraham’s Journey: Reflections on the Life of the Founding Patriarch, pages 110-11)  As such, analysis of this aspect of avodat Hashem is essential for understanding our relationship with the Almighty. For the Rav, avodat Hashem, which he terms “service awareness,” means that our entire being is under Hashem’s hegemony:
​
Man is a servant of God. He belongs completely to God—body and soul. God owns human existence at every level, physical, spiritual, and social. Every movement of our muscles is related to God. Every thought that flashes through our minds belongs to Him. Every feeling, stirring of the soul, every joyful anticipation or sad expectation is not the property of man.
 
God is the Lord of the world and the master of man. Hence, God from time to time calls upon man to return to Him whatever is His. He demands that man give not a part but the whole of himself. He requires of man to return divine property to its rightful owner.
 
This provides an important insight into Hashem’s command that Avraham bring Yitzchak as a korban olah. Avraham was returning to G-d that which was always His. As the Rav explains: “The supreme sacrifice is never too much, since G-d owns everything, and man possesses nothing. ‘The soul is Yours, and the body is Your handiwork’ (High Holy Day prayers). Total sacrifice was decreed by God when He summoned Abraham to offer Isaac on Mount Moriah.”
 
These ideas enable us to better understand how Avraham could have acceded to Elokim’s command to sacrifice Yitzchak: “God is the Lord of the world and the master of man.” This means that no matter how challenging a situation may be, we must give Hashem pride of place in our decision making and follow His holy Torah. As Dovid HaMelech said so long ago: “Shiviti Hashem l’negdi tamid--I have placed the L-rd before me constantly.” (Sefer Tehillim 16:8). V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you would like to be added, please contact me via email: mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: Tefilah and Tanach
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.

Rabbi David Etengoff


ה' יעזור וירחם על אחינו כל בני ישראל, בארץ ישראל ובכל חלקי הארץ
 
Our parasha contains the sole instances of the phrase, “l’brit olam—as an everlasting covenant,” in Chamisha Chumshei Torah:

And I will establish My covenant between Me and between you and between your seed after you throughout their generations as an everlasting covenant, to be to you for a G-d and to your seed after you. (17:7)
 
Those born in the house and those purchased for money shall be circumcised, and My covenant shall be in your flesh as an everlasting covenant. (17:13)
 
And G-d said, “Indeed, your wife Sarah will bear you a son, and you shall name him Yitzchak, and I will establish My covenant with him as an everlasting covenant for his seed after him.” (17:19, this and all Tanach translations, The Judaica Press Complete Tanach)
 
A direct reading of these pasukim reveals three interwoven covenants: The unalterable agreement between Hashem, Avraham and all Jews forevermore affirming the Master of the Universe will always be our G-d, the physical covenant of brit milah, and the promise that the covenant of Avraham will continue through his yet-to-be born son, Yitzchak, and his future offspring.
 
My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, depicted the relationship between these pasukim in this way:

With circumcision, another mission was assigned to Avraham: the formation and education of a covenantal community that would be close to God and would follow a new way of life, an enigmatic modus existentiae [existential mode of life], a special relationship to God.” (Abraham’s Journey: Reflections on the Life of the Founding Patriarch, page 158, brackets my own)
 
What are the constitutive elements of this “covenantal community that would be close to G-d and would follow a new way of life” that Avraham was charged with creating? In his 1944 work, “U’vikashtem Misham” (“And From There You Shall Seek”), the Rav suggests two complementary aspects, Knesset Yisrael and Adat Yisrael:

Knesset Yisrael (the Community of Israel)—its definition: the inextricable connection between the first and last generations of prophet and listener, of Torah scholar and student, of the Revelation of God’s Divine Presence in the earliest lights of dawn, and the eschatological vision on that day to come. The Community of Israel is also Adat Yisrael (the Congregation of Israel). It incorporates in its innermost being the ancient and true testimony of the myriad visions that have never been obliterated in the depths of the past, the continuity of history, and the unceasing transmission of the Revelation from generation to generation. (Page 66, translation, underlining and parentheses my own)
 
In sum, according to the Rav, the covenantal community that Avraham founded is transhistorical in nature and links all Jews together for all time. As such, the prophets and their adherents, as well as Torah scholars and their students, are eternally connected by both “the unceasing transmission of the Revelation” of Har Sinai and Judaism’s messianic vision.
 
The Rav has given us a far-reaching understanding of the nature of the covenantal community. Yet, exactly how did Avraham establish it and ensure its unceasing continuation? I believe the Torah teaches us the secret of his success: “For I [G-d] have known him because he commands his sons and his household after him, that they should keep the way of Hashem to perform righteousness and justice (la’asot tzedakah u’mishpat), in order that Hashem bring upon Avraham that which He spoke concerning him.” (Sefer Bereishit 18:19) The extent to which tzedakah u’mishpat have shaped the collective persona of our people is underscored in Talmud Bavli, Yevamot 79a:

This nation [Yisrael] is distinguished by three characteristics: They are merciful (harachmanim), meek (habaishanim) and practitioners of loving-kindness (gomlai chasadim). “Merciful,” as it is written, “and grant you compassion, and be compassionate with you, and multiply you,” (Sefer Devarim 13:18) “Meek,” for it is written, “and in order that His awe shall be upon your faces,” (Sefer Shemot 18:17) “Practitioners of Loving-Kindness,” as it is written, “because he [Avraham] commands his sons and his household after him, that they should keep the way of Hashem to perform righteousness and justice…” (Sefer Bereishit 18:19, passage translation, The Soncino Talmud with my emendations)
 
At first glance it seems that the context of this passage is extra-legal in nature. The Rambam (1135-1204), however, teaches us otherwise by codifying it as normative halacha: “… the distinguishing signs of the holy nation of Yisrael is that they are meek, merciful, and kind.” (Mishneh Torah, Sefer Kedushah, Hilchot Issurei Biah 19:17, translation, Rabbi Eliyahu Touger)  As such, Avraham’s legacy of gemilut chasadim, as an expression of righteousness and justice, emerges as a defining characteristic of our nation, and one of the foundations upon which the covenantal community is based.
 
As the prophet Michah declared so long ago: “He has told you, O man, what is good, and what Hashem demands of you; but to do justice, to love loving-kindness, and to walk humbly with your G-d.” (6:8) With Hashem’s help, may we, as a nation and as individuals, fulfill these stirring words. V’chane yihi ratzon.
 
Shabbat Shalom
 
Past drashot may be found at my blog-website: http://reparashathashavuah.org
 
The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you would like to be added, please contact me via email: mailto:[email protected].
 
*** My audio shiurim on the topics of Tefilah and Tanach may be found at: Tefilah and Tanach
 
*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.