The Torah repeats the story of Eliezer looking for a wife in great detail. Rashi tells us that from this we learn how beloved the simple, mundane, talk of even the slaves of the forefathers is more beloved to Hashem than even the Torah of the future generations.
Why? Why is the talk of the slaves so beloved to Hashem? What is so special about what Eliezer said that we dedicate so much space to his words, more so than the Torah itself later?
There is obviously something very special about Eliezer's words and conversation. If you look at the whole story, the whole conversation, you will see that Eliezer was imbued with a level of emuna that we rarely find in any person.
Avraham gave Eliezer a job - to find a wife for Yitzchak. He did not tell him how to look or what to do. Just to do it.
Yet the whole method selected by Eleiezer, a simple Canaanite slave, was based on how Hashem would help him find that woman. Nothing was done without basing it on Hashem.
A simple slave. A Canaanite from the people Avraham refused to trust. Yet Eliezer had, and described, this amazing level of emuna.
All too often our torah, the torah of the children, as too academic. I once heard a quote from a rav that a yeshiva bochur nowadays, growing up in our yeshiva system, could learn many pages of gemara, finish many tractates, spend many years learning the torah, yet never once think about Hashem.
But the talk of the slaves of the forefathers, a simple slave, is more beloved.
That is why it repeats the story of Eliezer a second time in full detail. To tell us that we can, we should, learn from Eliezer about emuna. That is what we need before we worry about anything else. The emuna is the basis for the Torah of the Children, and that we get from even a simple slave like Eliezer.
Just looking at Avraham's level of emuna might not teach us this. Avraham was great. Looking to him for a lesson is like reading an ArtScroll biography of a great rabbi. You cannot really relate to it, because the picture painted is just in a different world. Yet a slave with this level of emuna? That is something we can learn from. if a slave can have such emuna, for sure we can aim for it.
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this dvar torah was said at my sons bar mitzvah - Parshat Chayei Sarah 5770
Showing posts with label Hayyei Sarah. Show all posts
Showing posts with label Hayyei Sarah. Show all posts
Sunday, November 15, 2009
Chayei Sarah: Responsibility
In Parshat Chayei Sarah we find the Torah going through great length and detail in relating the story of how Eliezer, servant of Avraham, searched for a wife for Yitzchak. Not only does it go through unusually lengthy detail in relating the story, it repeats it a second time also in great length and detail, as Eliezer reviews the events for Lavan, Rivkah's brother.
Rashi quotes a saying by Rav Acha that this shows us how beloved the simple talk of the servants of the forefathers were to Hashem, much more so than even the actual Torah of the future generations.
But still, I ask, why spend so much time describing these events in such great detail? No matter how beloved Eliezer was, there are other important lessons that can be taught to us in that amount of space. If it reviewed it in such detail, it must be teaching something.
It must be that the Torah is telling us that we can even look to the slaves of the forefathers for lessons in how we should be living and behaving.
Eliezer said, when relating to Lavan, that, after Avraham appointed him to the job of searching for a wife, he had responded to Avraham - what do I do if I find a woman and she chooses to not come back with me to marry Yitzchak. Rashi explains that Eliezer had a daughter and he wanted to propose her hand in marriage for Yitzchak. He was suggesting that if he cannot find a wife, perhaps Avraham would consider his own daughter as a wife, even though they were from Canaan.
Even without it being his own daughter, surely he wanted to marry Yitzchak to a neighbor or a cousin or friend. He wanted to be released from his oath and suggest a Canaanite girl.
Despite the conflict of interests in which Eliezer found himself, he still accepted the job which Avraham had appointed him to. And Avraham trusted him to fulfill it faithfully.
The torah repeats the story of Eliezer in such great detail because it shows us that despite Eleiezer's personal preference, and despite his conflict of interests, Eliezer had accepted upon himself a certain responsibility - he made a commitment - and he put aside his personal issues and fulfilled his commitment.
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I said this dvar torah at my sons bar mitzvah shabbos on Parshat Chayei Sarah 5770. I concluded the dvar torah by adding that if there is one thing I hope we have taught you while we were raising you, it is that idea of commitment and responsibility.
Sometimes you have to do things that are less than pleasant, that conflict with other things you find important, that present you with a dilemma. Life is not always easy, and often a job you get is not exactly what you want or find to be in your best interests.
But when you accept a responsibility, and commit to doing something, we can look at Eliezer and see that you have to put aside your personal issues and fulfill your commitment.
Rashi quotes a saying by Rav Acha that this shows us how beloved the simple talk of the servants of the forefathers were to Hashem, much more so than even the actual Torah of the future generations.
But still, I ask, why spend so much time describing these events in such great detail? No matter how beloved Eliezer was, there are other important lessons that can be taught to us in that amount of space. If it reviewed it in such detail, it must be teaching something.
It must be that the Torah is telling us that we can even look to the slaves of the forefathers for lessons in how we should be living and behaving.
Eliezer said, when relating to Lavan, that, after Avraham appointed him to the job of searching for a wife, he had responded to Avraham - what do I do if I find a woman and she chooses to not come back with me to marry Yitzchak. Rashi explains that Eliezer had a daughter and he wanted to propose her hand in marriage for Yitzchak. He was suggesting that if he cannot find a wife, perhaps Avraham would consider his own daughter as a wife, even though they were from Canaan.
Even without it being his own daughter, surely he wanted to marry Yitzchak to a neighbor or a cousin or friend. He wanted to be released from his oath and suggest a Canaanite girl.
Despite the conflict of interests in which Eliezer found himself, he still accepted the job which Avraham had appointed him to. And Avraham trusted him to fulfill it faithfully.
The torah repeats the story of Eliezer in such great detail because it shows us that despite Eleiezer's personal preference, and despite his conflict of interests, Eliezer had accepted upon himself a certain responsibility - he made a commitment - and he put aside his personal issues and fulfilled his commitment.
-------------------
I said this dvar torah at my sons bar mitzvah shabbos on Parshat Chayei Sarah 5770. I concluded the dvar torah by adding that if there is one thing I hope we have taught you while we were raising you, it is that idea of commitment and responsibility.
Sometimes you have to do things that are less than pleasant, that conflict with other things you find important, that present you with a dilemma. Life is not always easy, and often a job you get is not exactly what you want or find to be in your best interests.
But when you accept a responsibility, and commit to doing something, we can look at Eliezer and see that you have to put aside your personal issues and fulfill your commitment.
Thursday, November 01, 2007
Parshat Hayyei Sarah
In 25:11 the passuk says and after Avraham died, "ויברך אלקים את יצחק בנו" - And Hashem blessed Yitzchak his son.
We already know Yitzchak is Avraham's son. It has told us this many times. Especially now that Avraham has died what is the need to say "his son"?
I think this tells us that Yitzchak continued the ways and methods of Avraham after Avraham's death. Yitzchak showed everybody by his actions that Avraham was the influence in his life. He lived in a way that honored his father.
I know a Rav who very often quotes his father. if you go to him to ask a shailoh, very frequently he begins his answer by saying, "My father would do this.." or "My father held that..". He quotes from his late father even though he is a talmid chacham in his own right. He is continuing the path of his father. He lives and gives honor to his father.
That is Yitzchak. By Yitzchak's life you could see he was the son of Avraham. Even after Avraham's death.
In 25:11 the passuk says and after Avraham died, "ויברך אלקים את יצחק בנו" - And Hashem blessed Yitzchak his son.
We already know Yitzchak is Avraham's son. It has told us this many times. Especially now that Avraham has died what is the need to say "his son"?
I think this tells us that Yitzchak continued the ways and methods of Avraham after Avraham's death. Yitzchak showed everybody by his actions that Avraham was the influence in his life. He lived in a way that honored his father.
I know a Rav who very often quotes his father. if you go to him to ask a shailoh, very frequently he begins his answer by saying, "My father would do this.." or "My father held that..". He quotes from his late father even though he is a talmid chacham in his own right. He is continuing the path of his father. He lives and gives honor to his father.
That is Yitzchak. By Yitzchak's life you could see he was the son of Avraham. Even after Avraham's death.
Hayyei Sarah: maintaining peace
Parshat Hayyei Sarah
In 25:8 the passuk tells us, "וימת אברהם בשיבה טובה זקן ושבע" - and Avraham died at an old age, old and satisfied.
This is a very unusual term. Usually it just says "so and so died". Here it tells us he was old and satisfied... Why all the extra descriptions?
Rashi adds that Avraham died happy because he knew Yishmael had done repentance, as was indicated by his giving respect to Yitzchak and letting him go first.
Just because he let Yitzchak goes first means everything is ok? Maybe he is still a murderer or idol worshiper? Maybe he simply came to terms with Yitzchak being the more prominent son?
Nobody wants to see their children fighting with each other and involved in a lifetime bitter feud. People want to see their children get along with each other. Interacting with each other. Respecting each other.
That image alone, of seeing Yishmael abandon his bitterness towards Yitzchak, was enough to give Avraham the comfort, the nachas he always wanted, and that allowed Avraham to die peacefully and satisfied.
Because he finally achieved this level of satisfaction right before his death, that is why the passuk tells us that he died old and satisfied.
This teaches us a lesson how important it is to maintain peace in the family. Avraham's whole life it disturbed him and took away from his peace that his children fought. Only right before he died did he achieve satisfaction because his kids make peace, and that satisfaction is important enough that the Torah mentions it.
In 25:8 the passuk tells us, "וימת אברהם בשיבה טובה זקן ושבע" - and Avraham died at an old age, old and satisfied.
This is a very unusual term. Usually it just says "so and so died". Here it tells us he was old and satisfied... Why all the extra descriptions?
Rashi adds that Avraham died happy because he knew Yishmael had done repentance, as was indicated by his giving respect to Yitzchak and letting him go first.
Just because he let Yitzchak goes first means everything is ok? Maybe he is still a murderer or idol worshiper? Maybe he simply came to terms with Yitzchak being the more prominent son?
Nobody wants to see their children fighting with each other and involved in a lifetime bitter feud. People want to see their children get along with each other. Interacting with each other. Respecting each other.
That image alone, of seeing Yishmael abandon his bitterness towards Yitzchak, was enough to give Avraham the comfort, the nachas he always wanted, and that allowed Avraham to die peacefully and satisfied.
Because he finally achieved this level of satisfaction right before his death, that is why the passuk tells us that he died old and satisfied.
This teaches us a lesson how important it is to maintain peace in the family. Avraham's whole life it disturbed him and took away from his peace that his children fought. Only right before he died did he achieve satisfaction because his kids make peace, and that satisfaction is important enough that the Torah mentions it.
Tuesday, November 14, 2006
chasing the wealthy
Parshat Hayyei Sarah
Eliezer, servant of Avraham, goes to Aram Naharayim to seek out a wife for Yitzhak from the family of Nahor. After the whole story of meeting up with Rivka and her offering water to him and his camels, Eliezer requests a place to sleep the night. Rivka offers lodging and then goes home to tell her family of the guest.
The passuk in 24:29 says, "וירץ לבן אל האיש" - Lavan ran to the man...
Rashi explains why Lavan ran. He explains, "Why did he [Lavan] run and for what did he run? "When he had seen the nose ring," he said, "This one is rich" and made plans to get at his money. "
The Seforno as well discusses this running of Lavan and explains that he wanted to see the wealthy man who came to town (the Seforno does not ascribe nefarious plans to Lavan as Rashi did, so it could have been for the purpose of finding a way to get his money or he possibly just wanted to see a wealthy person).
The Torah is clearly describing this act of Lavan, as it continues to portray Lavan, in a negative fashion, as an act of an evil person plotting and scheming.
Yet this is something we all do and commonly find in practice among the best of us. When someone wealthy comes to town we are all curious. We go out to see him and hope for the opportunity to shake his hand, let alone if one would have the opportunity to exchange a few words with him.
Warren Buffet just recently came to Israel and his every move was watched by all. Celebrities with their paparazzi and who knows how many more examples.
I think most of the time it is out of curiosity with a bit of hope that his luck/fortune will rub off a bit on me. But sometimes there is also a bit of nefariousness involved. We are jealous, possibly, as well.
Regardless of the intentions, we see from Lavan and how he is written up here in the Torah, that it is not a good thing to chase after the wealthy, whether simply to watch them or worse.
Eliezer, servant of Avraham, goes to Aram Naharayim to seek out a wife for Yitzhak from the family of Nahor. After the whole story of meeting up with Rivka and her offering water to him and his camels, Eliezer requests a place to sleep the night. Rivka offers lodging and then goes home to tell her family of the guest.
The passuk in 24:29 says, "וירץ לבן אל האיש" - Lavan ran to the man...
Rashi explains why Lavan ran. He explains, "Why did he [Lavan] run and for what did he run? "When he had seen the nose ring," he said, "This one is rich" and made plans to get at his money. "
The Seforno as well discusses this running of Lavan and explains that he wanted to see the wealthy man who came to town (the Seforno does not ascribe nefarious plans to Lavan as Rashi did, so it could have been for the purpose of finding a way to get his money or he possibly just wanted to see a wealthy person).
The Torah is clearly describing this act of Lavan, as it continues to portray Lavan, in a negative fashion, as an act of an evil person plotting and scheming.
Yet this is something we all do and commonly find in practice among the best of us. When someone wealthy comes to town we are all curious. We go out to see him and hope for the opportunity to shake his hand, let alone if one would have the opportunity to exchange a few words with him.
Warren Buffet just recently came to Israel and his every move was watched by all. Celebrities with their paparazzi and who knows how many more examples.
I think most of the time it is out of curiosity with a bit of hope that his luck/fortune will rub off a bit on me. But sometimes there is also a bit of nefariousness involved. We are jealous, possibly, as well.
Regardless of the intentions, we see from Lavan and how he is written up here in the Torah, that it is not a good thing to chase after the wealthy, whether simply to watch them or worse.
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