Rabbi Frand on Parshas Lech Lecha
These divrei Torah were adapted from the hashkafa portion of Rabbi
Yissochar Frand's Commuter Chavrusah Torah Tapes on the weekly Torah portion:
Tape # 70, Bris Mila: The Metzitzah Controversy. Good Shabbos!
Actions of the Mothers Foreshadow the Fate of the Children
At the end of the parsha, the Ramba"n comments that Sarah insists
on sending away Hagar and Yishmael. The pasuk [verse] uses the
expression, "And Sarai afflicted her and she fled from her
presence" [Bereshis 16:6]. The Ramba"n points out, "Our Matriarch
sinned with this cruelty and also Avraham in allowing her to do
it."
[Of course whenever we use the expression "Our Matriarch or our
Patriarch sinned", it has to always be emphasized that it is not a
'sin' in our terms. We are refering to a minuscule type of
'sins.' We do not have the right to say such things. When the
Rishonim say such things, that is when we can accept it.]
The Ramba"n continues and says that as punishment, "G-d gave Hagar
a son who was a 'Pere Adam,' who went on to afflict the
descendants of Sarah and Avraham with all types of cruelty, for
all generations." We all know who this son is, and we all know
who his descendants are.
If we ever wonder why Jews have so much 'tzores' from the Arabs,
like everything else in world history, it can be traced back to
"The actions of the Patriarchs foreshadow (the actions that
happen) to the children." This lack of compassion that was
manifested by Sarah, was the cause -- as the Ramba"n points out --
of the persecution manifested by the descendants of Yishmael to
the Jewish people.
Easier to Die With Mesiras Nefesh than to Live With Mesiras Nefesh
The parsha begins with one of the Ten Tests with which Abraham was
tested [Avot 5:3]: G-d commands Avram to leave the place where he
grew up, the place he was well known, the place where he was
accepted, the place where he already had success... to go to an
unknown place and an unknown land. This was a Test for Avraham
Avinu and it was the first Test that the Torah deals with in
detail.
We know, based on tradition, that there was a Test that preceded
this test. That was the Test of 'Ur Casdim,' where Avram was
thrown into the fiery furnace in persecution for his belief in One
G-d. That Test of Sanctifying G-d's Name and of Mesiras Nefesh
(giving over one's life,) is only hinted at by the Torah. The
Test of 'Lech Lecha' is written explicitly and in much greater
detail.
At first glance, it would seem to us that the Test of being
prepared to give one's life for Kiddush Hashem is a far greater
accomplishment. Yet, by virtue of the fact that the Torah only
reveals it through hints, the Torah is telling us that in
comparison to 'Lech Lecha,' it is a less significant
accomplishment. 'Lech Lecha,' was a greater Test than the Test of
'Ur Casdim.'
In past years we have given different explanations as to why this
is true. I recently the following suggestion in the name of Rabbi
Dovid Kviah, in his work 'Succas Dovid': It is easier to die in
Sanctification of G-d's Name, than it is to live in Sanctification
of G-d's Name.
An act of Mesiras Nefesh is a tremendous achievement. However,
the person only deal with the situation for a minute, thirty
seconds, or however long it takes to die. Then the person is
'home free.' But, if a person lives his daily life with Kiddush
Hashem and faces constant tests, that can be an even greater
achievement than giving up one's own life.
If Lech Lecha entailed from Avram, going away from a country in
which he had already made 'in-roads,' a country about which the
Torah tells us "the souls that he had made in Haran," [12:5] and
to go away to a new country where he was not known and start all
over again, and to live a daily Test (of being a newcomer and a
stranger) that is perhaps a greater Test than the one-time Test of
dying to Sanctify G-d's name.
In davening we say "Remember for us the Akeidah, in which Avraham
bound up Yitzchok his son upon the altar". The question can be
asked -- why are we invoking only the merit of Avraham, what about
Yitzchok? Was Yitzchok not willing to be killed to Sanctify G-d's
name?
The answer is that it is more difficult for a father to live the
rest of his life with the knowledge that he has sacrificed his
favorite son, than it is for that son to give up his life in that
one moment and not to have to live with enduring pain and anguish.
It is easier to die with Mesiras Nefesh than to live with Mesiras
Nefesh.
Personal Strengths and Gifts from G-d: Use Them or Lose Them
The Medrash says on the pasuk "Say you are my sister..." [12:13]
that there were two personalities in Tanach that were the main
characters of the story, but they made themselves secondary and as
a result, they in fact became secondary. Who were they? Avraham
and Barak ben Avinoam.
We all know the story that Devorah came to Barak and charged him
to go out and do battle with Sisera, but he responded that he
would only go if she accompanied him [Shoftim 4:6-8]. The Medrash
says that he became secondary in the events as it says "And
Devorah and (then) Barak sang" [5:1]. Barak was supposed to be
the main character, leading Klal Yisroel into battle. But he
hesitated, looking for Devorah's support, consequently he became
secondary to her.
Likewise, Avram was the main character, but he made himself
secondary to Sarai as it says "...in order that it will be good
with me for your sake, and I will live as a result of you"
[Bereshis 12:13]. So, he in fact became secondary, as it is
written "And Avram was given goods because of her..." [12:16].
This Medrash is telling us a powerful lesson. The Yefe Toar
comments on this Medrash, "This is an open rebuke against false
modesty. At a time when one is supposed to take charge, when the
hour calls for him to be the main character, he should not claim
that he is not worthy and shun the limelight.
Modesty does not mean denying one's talents and one's role.
Modesty means to know one's talents and one's role, but to know
that it is not "My strength and the power of my hand that made me
this great wealth" [Devorim 8:17].
The Medrash is saying is that if you have these strengths and you
are cast in that main role, but you fail to rise to the occasion,
then you become different -- you lose it. You lose the strengths
that you had. We are granted gifts and strengths by G-d. There
are occasions that call for us to take charge, to be the main
character. To 'cop out' by saying "It's not for me; I'm not
worthy" is false modesty, the result of which is that we may lose
these strengths. They were given to us for a purpose. If we fail
to use them, G-d will take them away from us.
If the moment calls from greatness, we must rise to that
challenge!
Personalities & Sources:
Ramba"n -- R. Moshe ben Nachman (1194-1270); Gerona, Spain; Eretz Yisroel. One of the
major commentaries on Chumash.
Glossary
Rishonim -- literally "the first ones"; refers to the age of the
Classic Torah commentaries (e.g. -- Rash"i, Ramba"n,
Ibn Ezra, etc.)
Pere Adam -- wild donkey; a rebel [Bereshis 16:12]
tzores -- troubles
Kiddush HaShem -- Sanctification of the Name of G-d
This week's write-up is adapted from the hashkafa portion of Rabbi
Yissocher Frand's Commuter Chavrusah Torah Tapes on the weekly
Torah portion (#69). The corresponding halachic portion for this
tape is: Ma'ariv and Mitzvos in the Land of the Midnight Sun.
The other halachic portions for Lech Lecha from the Commuter Chavrusah
Series are:
Also Available: Mesorah / Artscroll has published a collection
of Rabbi Frand's essays. The book is entitled:
and is available through your local Hebrew book store or from
Judaica Express, 1-800-2-BOOKS-1.
