Parshat Lech L'Cha
In 17:17 after Hashem tells Avraham that he will be having a child, Avraham falls on his face in laughter saying in his heart can a hundred year old man have a child born? And Sarah that is 90 years old can bear a child?
What's the big deal? He just had a child a few years ago at the young age of 86? That could happen but not by 100? 86 is normal and 100 is crazy?
Even according to Rashi who compares Avraham to previous generations that had children at 130+, Rashi still says that that had been well before Avraham's time. But in Avraham's time it was normal to have children at 60 or 70. So even according to Rashi 86 was still well out of the normal range of child bearing, so why was 100 so unusual that it caused Avraham to break out in laughter while talking with Hashem?
Any ideas?
Showing posts with label Lech L'cha. Show all posts
Showing posts with label Lech L'cha. Show all posts
Friday, October 19, 2007
Lech L'Cha: ratting out Sarai
Parshat Lech L'Cha
In 16:15 Avram and Hagar have a child and Avram names it Yishmael.
Rashi says that Avram named it Yishmael, which is the name the angel instructed Hagar to name the child, despite his not having known of that conversation. Rather Avram selected the name via Ruach HaKodesh.
Why does Rashi have to come on to that reason? Why not just say Hagar ran away, came back after her revelations, Avram asked her what happened and she told him about the angel and what the angel had instructed them to do? If Avram had been told that the angel had told her to give that name, he for sure would have done so.. So why come on to an explanation of Ruach HaKodesh when there is a very valid normal explanation?
Any ideas?
According to Rashi Hagar clearly did not tell Avram of the revelation. Maybe Avram did not even know she had run away.
It could be that Hagar never told Avram about it because she did not want to "rat out" Sarai as being bad or at minimum the source of strife that caused her to bolt. She preferred to take the chance of not naming the child the name the angel had instructed rather than rat out Sarai by telling the story.
Any better answers out there?
In 16:15 Avram and Hagar have a child and Avram names it Yishmael.
Rashi says that Avram named it Yishmael, which is the name the angel instructed Hagar to name the child, despite his not having known of that conversation. Rather Avram selected the name via Ruach HaKodesh.
Why does Rashi have to come on to that reason? Why not just say Hagar ran away, came back after her revelations, Avram asked her what happened and she told him about the angel and what the angel had instructed them to do? If Avram had been told that the angel had told her to give that name, he for sure would have done so.. So why come on to an explanation of Ruach HaKodesh when there is a very valid normal explanation?
Any ideas?
According to Rashi Hagar clearly did not tell Avram of the revelation. Maybe Avram did not even know she had run away.
It could be that Hagar never told Avram about it because she did not want to "rat out" Sarai as being bad or at minimum the source of strife that caused her to bolt. She preferred to take the chance of not naming the child the name the angel had instructed rather than rat out Sarai by telling the story.
Any better answers out there?
Lech L'cha: lots of angels
Parshat Lech L'Cha
In perek 16 we find Hagar running away from Sarai's house after being oppressed. She runs into the desert and ends up having a dialogue with an angel. In 16:9 it says, one of a number of times, "And the angel of Hashem said to her..."
Rashi points out that every time something was said, the angel was replaced by different angel and that is why every statement is preceded by "The angel said" - because each statement was a different angel.
Question: Why? For what purpose did the angel have to be swicthed for every sentence? Why couild one angel not conduct the entire dialogue?
Any ideas?
In perek 16 we find Hagar running away from Sarai's house after being oppressed. She runs into the desert and ends up having a dialogue with an angel. In 16:9 it says, one of a number of times, "And the angel of Hashem said to her..."
Rashi points out that every time something was said, the angel was replaced by different angel and that is why every statement is preceded by "The angel said" - because each statement was a different angel.
Question: Why? For what purpose did the angel have to be swicthed for every sentence? Why couild one angel not conduct the entire dialogue?
Any ideas?
Lech L'Cha: making a bad situation worse
Parshat Lech L'Cha
In 16:5 we find Sarai having offered her maidservant Hagar to Avram. They lived together and Hagar became pregnant. Sarai complains to Avram "וַתֹּאמֶר שָׂרַי אֶל-אַבְרָם, חֲמָסִי עָלֶיךָ--אָנֹכִי נָתַתִּי שִׁפְחָתִי בְּחֵיקֶךָ, וַתֵּרֶא כִּי הָרָתָה וָאֵקַל בְּעֵינֶיהָ; יִשְׁפֹּט יְהוָה, בֵּינִי וּבֵינֶיךָ. " I gave my maidservant to you and when she saw she was pregnant, I was belittled in her eyes.
Sarai gave over Hagar for the purpose of her getting pregnant. Now that it worked and Hagar got pregnant she is upset!!?? That does not make sense. Sarai should have been overjoyed!?
We all need validation. Here was Sarai, upset, afraid she would never conceive, scared of a future with no children, etc.
Sarai was a צדקת and very unselfishly offered Hagar to Avram that at least he should have a child from her.
When Hagar got pregnant right away, it was a slight to Sarai. She now knew for sure the problem was with her. It made her feel bad. They could not have children because of her. All these years with nothing and this lowly maidservant gets pregnant right away!
Not only was her personal honor slighted, but "I was belittled in her eyes". She lost her complete standing and level of respect. Everybody could now see that Sarai was blemished.
Sarai need validation and Hagar getting pregnant immediately did damage to Sarai emotionally and cast even greater doubts in Sarai's mind.
We all have to treat people with due respect and not make them feel slighted or belittled. It only makes bad situations worse.
In 16:5 we find Sarai having offered her maidservant Hagar to Avram. They lived together and Hagar became pregnant. Sarai complains to Avram "וַתֹּאמֶר שָׂרַי אֶל-אַבְרָם, חֲמָסִי עָלֶיךָ--אָנֹכִי נָתַתִּי שִׁפְחָתִי בְּחֵיקֶךָ, וַתֵּרֶא כִּי הָרָתָה וָאֵקַל בְּעֵינֶיהָ; יִשְׁפֹּט יְהוָה, בֵּינִי וּבֵינֶיךָ. " I gave my maidservant to you and when she saw she was pregnant, I was belittled in her eyes.
Sarai gave over Hagar for the purpose of her getting pregnant. Now that it worked and Hagar got pregnant she is upset!!?? That does not make sense. Sarai should have been overjoyed!?
We all need validation. Here was Sarai, upset, afraid she would never conceive, scared of a future with no children, etc.
Sarai was a צדקת and very unselfishly offered Hagar to Avram that at least he should have a child from her.
When Hagar got pregnant right away, it was a slight to Sarai. She now knew for sure the problem was with her. It made her feel bad. They could not have children because of her. All these years with nothing and this lowly maidservant gets pregnant right away!
Not only was her personal honor slighted, but "I was belittled in her eyes". She lost her complete standing and level of respect. Everybody could now see that Sarai was blemished.
Sarai need validation and Hagar getting pregnant immediately did damage to Sarai emotionally and cast even greater doubts in Sarai's mind.
We all have to treat people with due respect and not make them feel slighted or belittled. It only makes bad situations worse.
Lech L'cha: not leaving room for an alternative explanation
Parshat Lech L'Cha
After Avram was victorious in his battle and freed Lot and others from S'dom, we find the king of S'dom telling Avram to return the people but keep the money. In 14:23 Avram rejects that request by saying, "אִם-מִחוּט וְעַד שְׂרוֹךְ-נַעַל, וְאִם-אֶקַּח מִכָּל-אֲשֶׁר-לָךְ; וְלֹא תֹאמַר, אֲנִי הֶעֱשַׁרְתִּי אֶת-אַבְרָם." I will not take anything, from a thread to a shoelace of what is yours, so you should not say I made Avram wealthy.
Rashi adds that the reason Avram was insistent on this was because Hashem had promised Avram great wealth, so it must come from Hashem and not from the king of S'dom.
Maybe this was how Hashem planned to make Avram wealthy? Did Avram expect a pot of gold to fall from heavan? Clearly Hashem woudl find a natural way to make Avram wealthy, and maybe this incident with the king of S'dom was that method? How could Avram reject this request based on the above logic?
A person has to be acreful to not just do the right thing but also to make the right impression.
For Avram to accede to the request of the king of S'dom, that would leave open in people's minds the possibility that it came from the gemerosity of S'dom rather than from Hashem and His blessing. Sure, maybe this was how Hashem wanted to give it to Avram, but Avram could not allow anyone to think that maybe it was not from hashem but from S'dom. By accepting the wealth from the king in this fashion, it would not close the door 100% but would leave rooom for an alternate explanation.
Avram was all abotu kiddush Hashem. There is no way he could accept that wealth and have people possibly think that he was made wealthy by S'dom rather than by Hashem.
After Avram was victorious in his battle and freed Lot and others from S'dom, we find the king of S'dom telling Avram to return the people but keep the money. In 14:23 Avram rejects that request by saying, "אִם-מִחוּט וְעַד שְׂרוֹךְ-נַעַל, וְאִם-אֶקַּח מִכָּל-אֲשֶׁר-לָךְ; וְלֹא תֹאמַר, אֲנִי הֶעֱשַׁרְתִּי אֶת-אַבְרָם." I will not take anything, from a thread to a shoelace of what is yours, so you should not say I made Avram wealthy.
Rashi adds that the reason Avram was insistent on this was because Hashem had promised Avram great wealth, so it must come from Hashem and not from the king of S'dom.
Maybe this was how Hashem planned to make Avram wealthy? Did Avram expect a pot of gold to fall from heavan? Clearly Hashem woudl find a natural way to make Avram wealthy, and maybe this incident with the king of S'dom was that method? How could Avram reject this request based on the above logic?
A person has to be acreful to not just do the right thing but also to make the right impression.
For Avram to accede to the request of the king of S'dom, that would leave open in people's minds the possibility that it came from the gemerosity of S'dom rather than from Hashem and His blessing. Sure, maybe this was how Hashem wanted to give it to Avram, but Avram could not allow anyone to think that maybe it was not from hashem but from S'dom. By accepting the wealth from the king in this fashion, it would not close the door 100% but would leave rooom for an alternate explanation.
Avram was all abotu kiddush Hashem. There is no way he could accept that wealth and have people possibly think that he was made wealthy by S'dom rather than by Hashem.
Wednesday, November 01, 2006
By association
Parshat Lech L'cha
In 15:18 at the conclusion of the Brit Bein Ha'B'sarim, Hashem promises to Avram his children would be given "From the river of Egypt until the great river the river of P'Rat".
Rashi says that the P'rat river was seemingly the smallest and most minor of the 4 rivers as it is the fourth and last river mentioned (and had no description ascribed to it). Yet it still calls it here "the great river, the river of P'Rat".
Rashi explains because it is connected to the Land of Israel it deserves the title "The great river". Just by association.
Associate with good people and ideas and you will be thought of and considered to be good. Associate with evil and you will be thought of that way as well...
In 15:18 at the conclusion of the Brit Bein Ha'B'sarim, Hashem promises to Avram his children would be given "From the river of Egypt until the great river the river of P'Rat".
Rashi says that the P'rat river was seemingly the smallest and most minor of the 4 rivers as it is the fourth and last river mentioned (and had no description ascribed to it). Yet it still calls it here "the great river, the river of P'Rat".
Rashi explains because it is connected to the Land of Israel it deserves the title "The great river". Just by association.
Associate with good people and ideas and you will be thought of and considered to be good. Associate with evil and you will be thought of that way as well...
important decisions
Parshat Lech L'cha
Look how important a decision can be. In 13:8-12 we read about Avram and Lot splitting ways. Avram let Lot choose first which direction he wanted to go and Avram would go the other way.
What does Lot choose? How does he come to that decision? The Torah tells us he lifted up his eyes, saw the beautiful grazing land with rivers and babbling brooks and lush grass and fertile land and chose that direction.
Nothing else mattered. He did not consider the community or the type of people that lived there. He did not consider where he would want to raise and educate his children and in what society he would live. It did not matter that he would become a resident of a place like S'dom.
None of it mattered as long as he had good grazing land for his sheep. He was impulsive.
And look where it got him. We all know how the story progresses and what happens in S'dom.
It is important not to be impulsive, but make your decisions with careful consideration.
Look how important a decision can be. In 13:8-12 we read about Avram and Lot splitting ways. Avram let Lot choose first which direction he wanted to go and Avram would go the other way.
What does Lot choose? How does he come to that decision? The Torah tells us he lifted up his eyes, saw the beautiful grazing land with rivers and babbling brooks and lush grass and fertile land and chose that direction.
Nothing else mattered. He did not consider the community or the type of people that lived there. He did not consider where he would want to raise and educate his children and in what society he would live. It did not matter that he would become a resident of a place like S'dom.
None of it mattered as long as he had good grazing land for his sheep. He was impulsive.
And look where it got him. We all know how the story progresses and what happens in S'dom.
It is important not to be impulsive, but make your decisions with careful consideration.
realistic solutions
Parshat Lech L'Cha
We experience Avram and Sarai going down to Egypt due to a famine in the Land of C'naan. As they approach Egypt, Avram devises a plan. He fears for his life, as Sarai is an exceptionally beautiful woman he expects that the Egyptians, desiring Sarai, would have him killed so she would be husbandless and then they would take her for marriage.
In 12:13 Avram comes up with a plan that, "Say you are my sister, thereby they will be good to me for you, and will let me live because of you."
Avram did not want to say they were married because that would put him in danger. They would desire Sarai and if she was married, they would kill her husband to release her from her marriage. By saying she is his sister, they would take Sarai but not kill Avram.
Was Avram so selfish and self-absorbed that he was only concerned about his own safety, and not of Sarai's? Was he so greedy that his concern was first "they will be good to me" which Rashi explains they will give me presents on your behalf even before he says "and they will let me live"?
I found the S'forno which seems to answer this question, at least in part. The S'forno explains that Avram said of we say we are married they will kill me and take you. By saying you are my sister, they will not kill me and they will also not take you. They will beseech me and ask for your hand in marriage and offer gifts as a bribe and goodwill so I will allow them to take you.
But I do not think that is enough to answer the question. Avram should have expected it to be dangerous for her even with the claim that she is a sister. Why? Because we see they claimed she was his sister and yet in 12:15 we see that they still took Sarai. Did Avram predict incorrectly?
I suspect that Sarai being taken by the Egyptians was a fait accompli, and Avram recognized that. He knew that no matter what he did, she would be taken. The only way to avoid it would be not to go down to Egypt, but that was not an option because of the famine spreading in the Land of C'naan. Instead of looking for an unrealistic solution to the problem, he looked for the best way to protect the two of them. By saying they were married, they would kill him and Sarai would be lost for good. By saying she is his sister, they would have no reason to kill him, even if they forcibly take her, and then he would still be around to fight for her release.
Take the lesson from Avram - don't waste your time searching for unrealistic solutions.
We experience Avram and Sarai going down to Egypt due to a famine in the Land of C'naan. As they approach Egypt, Avram devises a plan. He fears for his life, as Sarai is an exceptionally beautiful woman he expects that the Egyptians, desiring Sarai, would have him killed so she would be husbandless and then they would take her for marriage.
In 12:13 Avram comes up with a plan that, "Say you are my sister, thereby they will be good to me for you, and will let me live because of you."
Avram did not want to say they were married because that would put him in danger. They would desire Sarai and if she was married, they would kill her husband to release her from her marriage. By saying she is his sister, they would take Sarai but not kill Avram.
Was Avram so selfish and self-absorbed that he was only concerned about his own safety, and not of Sarai's? Was he so greedy that his concern was first "they will be good to me" which Rashi explains they will give me presents on your behalf even before he says "and they will let me live"?
I found the S'forno which seems to answer this question, at least in part. The S'forno explains that Avram said of we say we are married they will kill me and take you. By saying you are my sister, they will not kill me and they will also not take you. They will beseech me and ask for your hand in marriage and offer gifts as a bribe and goodwill so I will allow them to take you.
But I do not think that is enough to answer the question. Avram should have expected it to be dangerous for her even with the claim that she is a sister. Why? Because we see they claimed she was his sister and yet in 12:15 we see that they still took Sarai. Did Avram predict incorrectly?
I suspect that Sarai being taken by the Egyptians was a fait accompli, and Avram recognized that. He knew that no matter what he did, she would be taken. The only way to avoid it would be not to go down to Egypt, but that was not an option because of the famine spreading in the Land of C'naan. Instead of looking for an unrealistic solution to the problem, he looked for the best way to protect the two of them. By saying they were married, they would kill him and Sarai would be lost for good. By saying she is his sister, they would have no reason to kill him, even if they forcibly take her, and then he would still be around to fight for her release.
Take the lesson from Avram - don't waste your time searching for unrealistic solutions.
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