Rivka Righteousness

A couple of points about the character of Rivka from Rav Hirsch.  #1 After Rivka learns about the plan of Esav to kill Yaakov she tells Yitchak to send him away to find a wife.  Why didn't she tell him the full story, that Esav wanted to kill Esav and this proves how right she was about the character of Esav?  Rav Hirsch says that Rivka doesn't say I told you so, she tells a story about Yaakov's departure which will not pain Yitzchak.  She did not try to vindicate her opinion, it was more important to her not to cause any pain to her husband.  

#2 At the very end of the parsha (28:5) it says Yaakov went to Lavan the brother of Rivka, mother of Yaakov and Esav.  Why does the Torah add the words the mother of Yaakov and Esav?  The meforsihm struggle with various answers.  Rav Hisrch say that the Torah is highlighting that even though Rivka favored Yaakov, she still maintained a motherly love for Esav as well.  She was concerned למה אשכל גם שניכם יום אחד, she cared for Esav as well.  She sent Yaakov away out of concern for him and concern for Esav, so he would not do such a terrible act.  The last words the Torah uses to identify Rivka is the mother of Yaakov and Esav, at the core that's what she was, a mother that had room to love two opposing brothers.  Despite all the shortcomings she saw in Esav, that did not diminish her love for him and desire for him to be successful (see also Tzedah L'derech.)

Two Types Of Beauty

This is on Lech Lecha but I didn't see this until now and there is a similar story in our parsha as well.  וַיְהִ֕י כַּאֲשֶׁ֥ר הִקְרִ֖יב לָב֣וֹא מִצְרָ֑יְמָה וַיֹּ֙אמֶר֙ אֶל־שָׂרַ֣י אִשְׁתּ֔וֹ הִנֵּה־נָ֣א יָדַ֔עְתִּי כִּ֛י אִשָּׁ֥ה יְפַת־מַרְאֶ֖ה אָֽתְּ.  How did Avraham not know what Sarah looked like before?  The first Biur HaGra in Even Haezer says that חן  refers to an external beauty and שקר החן is referring to the תכשיטין of a woman.  That is what is means Ester was נושאות חן even though she had a yellowish complexion because she had an external חוט של חסד. The word יופי refers to a natural beauty and that is what הבל היופי refers to.  

The commentary Birchat Eliyahu on the Gra brings in the name of the Gra that is the peshat in this possuk.  Avraham thought maybe Sara's beauty was only because of the חן that she had, her adornments and charm.  However, not that they were going to Mitzraim she would specifically look disheveled and would not appear attractive.  Still Avraham saw אִשָּׁ֥ה יְפַת־מַרְאֶ֖ה אָֽתְּ, your יפה מראה is innate, in you, not because of external factors, and that the Egyptians will jump upon.

Totally Covered

The Gemorah in Yevamot (78b) says the law of Rebbe Yitzchak that only a a substance found on the majority of the body that the person is particular about constitutes a חציצה apply to the majority of the body but if it found on the entire body even if the person doesn't care, it will still be a חציצה.  The question is where does this distinction come from?  Furthermore, generally רובו ככולו so if a substance on the entire body will be a חציצה so too on the majority of the body?  The Briskor Rav in Mikvaot and the Sfas Emes in Sukkah both say the halacha of a substance on the entire body is not because it is a חציצה but rather because it is not considered as if the person went into the mikvah.  Since the person is covered from head to toe, they did not enter the mikvah.  That is why the immersion is no good, not because it is a חציצה.  Then one can't say רובו ככולו for there is no din that כולו is a chazitzah just that the person in that scenario did not enter the mivkah. The Achronim ask why is there on rabbinic gezerah  on a substance on a minority of the person that they aren't particular about so as one doesn't get confused when one's entirety is covered?  According to this approach we can say that this is not a halcha of chaziztah, it is a lacking in entering the mivkah and the rabbanan only made a gezerah when it is the same din.;

The Good Life

ואלה ימי שני חיי אברהם אשר חי מאת שנה ושבעים שנה וחמש שנים.  What are the extra words אשר חי?  The midrash comments on the wholeness of Sarah's life and Rashi  comments כולן שוין לטובה.  How were they all so great if she lived through many troubles?  ואברהם זקן בא בימים, the chassideshe seforim explain that Avraham was able to bring his days with him, each day was accounted for and had accomplishments.  Similarly, the midrash calls the days of Sarah תמימים.  How are the lives of Avraham and Sarah who only recognized Hashem mid life totally complete?  In other words there are two questions.  Number one there life wasn't always good so how is it all considered לטובה and number two how is it considered תמים, as if every second was perfect if they lives some years without even knowing about Hashem? 

When one is on a path to get to the right way then even the struggles on the way to get there are part of the accomplishment.  Even though Avraham and Sarah may themselves have taken some time to recognize the truth, since they were looking for Hashem, the journey until they got their is also called completely fulfilled.  As long as one is trying to do things right even the mishaps in the beginning are called תמים.  Since the whole essence of the lives of Avraham and Sarah was to find spirituality, therefore the fact that they had all sorts of hardships, moving around, being challenged by everyone, captured etc. did not effect them because that was not the focus of their lives.  Since the pnimiyus of their lives was so focused on their goal everything else that happened paled in comparison (based upon Likutay Sichos Vaerah volume 35 and Sfas Emes our parsha.)

The Inheritance Feud

Rashi says that when Sarah heard Yishmoel laying claims to a double portion of yerusha because he was the bechor she said to kick him out.  Rashi says that Yishmoel was doing averot chamurot.  However, Sarah specifically notes that he will not inherit with my son, indicating it was the inheritance issue that drove Yishmoel out.  Why is this the big issue, more than the averot, which cause Yishmoel to be kicked out?  

Rav Elchonon (in volume 2 of Kovetz Shiurim) say that when it comes to yerusha of a bechor there are two aspects.  One aspect is that he inherits because he is related.  The other aspect is that the son stands in the place of the farther, as the Gemorah says קם תחת אביו.  When it comes to a gentile, there is a biological relationship, but there is no concept of קם תחת אביו and hence there is no halacha of a bechor getting two portions.  When Yishmoel was claiming he was the bechor, it was not a mere claim on the wealth of Avraham, it was a claim to the legacy of Avraham.  He was claiming I stand to take over Avraham's life mission, I will carry on his legacy.  That lack of recognition of his place and trying to usurp Yitzchak's right as the true son of Avraham to carry on his legacy is what prompted Sarah to demand his expulsion.  This is why Yaakov felt compelled to ensure that he was the bechor and not Esav for it is the bechor that carries on the father's mission.   

In The City

 Avraham prays that if their are righteous people in the city, Sedom should be saved.  Why use the words בתוך העיר, we know we are talking about Sedom?  (See the Ramban.)  A couple of weeks ago we cited the Seforno that a tzaddik can only affect a town if he reprimands and uplifts the people.  The tzaddik can save them only if he has a chance to  connect to them and mend their ways.  That is what Avraham was saying, he wasn't giving their address but rather that the actions of the righteous people must be בתוך העיר, affecting the city, in order for them to be saved (see Rav Hirsch.)

Hav Hirsch at the beginning of the parsha expounds on the idea that immediately after Avraham is singled out by Hashem for a bris, he is sitting in his tent looking to intermingle with others.  The Midrash Lech Lecha (47:10) says אָמַר אַבְרָהָם, עַד שֶׁלֹא מַלְתִּי הָיוּ הָעוֹבְרִים וְהַשָּׁבִים בָּאִים אֶצְלִי, תֹּאמַר מִשֶּׁמַּלְתִּי אֵינָן בָּאִים אֶצְלִי.  Rav Hirsch understands that Avraham was concerned that now that his life's mission of spreading monotheism would be nullified for he stands alone.  Avraham was not just concerned about the עיר, he wanted to affect everyone.  The midrash concludes  אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַד שֶׁלֹא מַלְתָּ הָיוּ בְּנֵי אָדָם בָּאִים אֶצְלְךָ, עַכְשָׁיו אֲנִי בִּכְבוֹדִי בָּא וְנִגְלֶה עָלֶיךָ, הֲדָא הוּא דִכְתִיב (בראשית יח, א): וַיֵּרָא אֵלָיו ה' בְּאֵלֹנֵי מַמְרֵא.  According to Rav Hirsch we have to understand that Hashem is not detracting from Avraham's concern.  The response is that that we are now further empowered to carry on the mission of teaching the the ways of Hashem to others because we are further connected to Hashem. 

However ,we could learn the conclusion of the midrash is the opposite of Rav Hirsch.  Once Avraham has been singled out as special, then this relationship is more important than preaching to others.  This may be rooted in the machlokes Rashi and Ramban if כי אב המון גוים נתתיך refers to the world (Rashi) or Klal Yisroel (Ramban.)  In Rashi's view, Avraham is the av for everyone.  He retains his mission of preaching to the world.  Accoridng to the Ramban, he is elevated above everyone else and is the father of his unique nation.

Avraham Connection

In the hafotrah it says ואתה ישראל עבדי יעקב אשר בחרתיך זרע אברהם אהבי (Yesheyahu 41:8.)  Why are we refered to as the אברהם if we are called already יעקב?  The last Rav Tzaddok on the parsha says we see that even though we are called generally by the name Yaakov or Yisroel, the relationship to Avraham still stands and can be evoked at times.  The Chidushay Harim says that when Hashem promises Avraham אנכי מגן לך it is not just a promise to Avraham but to every single Jew.  There is a נקודה of Avraham, the מגן אברהם that remains within everyone.  The Sifsay Tzaddik says that is what allows even a Jew who may have strayed far to come back for he is connected to Avraham.  What is the nature of this connection and why do we need to come back to the connection specifically to Avraham?  And why do we need to evoke his name sometimes?

The Chassideshe seforim explain that the journey of Avraham was not just a physical journey but a spiritual journey into his soul.  לך לך, go toward yourself, discover the potential within one's self.  Avraham was instructed to find a new path in life.  He had to start from scratch and build a new nation. Avraham is the one to establish the mission statement for the Jews, to be trailblazers and bring spirituality to the world.  It is a process started by Avraham and becomes ironed out and solidified by Yitzchak and finally by Yaakov.  Yaakov is the culmination of the building process; he perfects the mission and therefore merits that all of his children should be included.  That is why we generally refer to ourselves as the children of Yaakov.  However, sometimes one loses track of the mission.  He loses his connection to the message passed down from Yaakov.  How does such a person come back?  He isn't accessing his connection to Yaakov for he is full of imperfections?  He taps into his connection to Avraham.  Avraham is called אוהבי, his love for Hashem was so great.  When one has such love for someone else, the problems can be glossed over.  Even though one is not deserving of being welcomed back, he is accepted because he is connected to Avraham, the great lover of Hashem and hence loved by Hashem as well.  Hashem does not look at the person's blemishes because of the great love He has for the person.  It is in such situations that one must evoke the merit of Avraham.  The haftorah tells us that at least because we are connected to Avraham we will merit salvation.