Vol. 9 No. 3
This issue is sponsored by an anonymous donor
and by a friend of the Zeigler family
in recognition of their acts of chesed
Parshas Lech Lecha
The Mitzvah of the B'ris Milah
(Part I)
(based on the Yalkut Yitzchak)
The Reason for the B'ris Milah
The Seifer ha'Chinuch, in presenting the reason for the Mitzvah of Bris Milah, explains
that G-d wished to fix a sign on the bodies of the people whom He had designated to
represent Him in this world. He wanted to extend the spiritual distinction that already
exists in their Neshamos to their physical bodies, so that the distinction between them
should be absolute. And He fixed it specifically on the part of the body that symbolizes
the continuity of mankind.
He also chose to create man incomplete, designating him the task of completing himself,
rather than creating him already completed, in order to convey the message that, just as
he completes himself physically, so too is he able to complete himself spiritually.
Indeed, he is obliged to.
*
The Nachalas Binyamin offers a similar explanation. He attributes the Mitzvah of Milah
to the need to make a distinction between the chosen people and the rest of the world, in
the same way as He distinguished between Kasher and non-Kasher species of animals as
regards animals, birds and fish. It would have been befitting for Him to make a similar
mark of distinction between the 'Kasher' and the 'non-Kasher' species of human-beings, he
adds. But he didn't, so as avoid conveying the impression that there are two Creators,
each of whom created His own champion on earth. So He opted to create all of mankind
equal, and instructed Yisrael to make the distinction themselves. With this explanation,
the question as to why G-d did not complete man Himself, is automatically answered.
*
Why the Mitzvah of Milah
Was not Given to Adam
G-d did not give the Mitzvah of Milah to Adam, explains the Eizor Eliyahu, because the
work of Hashem's Hands is perfect. Consequently, Adam had to be created circumcised, and
the Mitzvah was not practical, as far as he personally was concerned. Nor was it given to
him to perform on his children, since having foreseen the degree of perversion reached by
his early descendents, culminating in the generation of the flood, G-d withheld the
Mitzvah, to prevent it from falling into abuse. Better wait, He decided, until His anger
with the generation of the Flood abated, before searching for a worthy recipient who would
cherish the Mitzvah, and treat it with respect.
*
A Hundred Years Old
There are a number of reasons that Avraham waited until he was a hundred before
performing the Mitzvah of Milah, the Ezor Eliyahu explains. Perhaps the best-known of them
is because, seeing as a person can only perform the Mitzvah once, he preferred to wait
until he was commanded to perform it. And he based his decision on the principle that
'someone who performs a Mitzvah when he has been commanded is greater than someone who
volunteers to perform it'.
Others say it is bound up with the reason Chazal give for the Mitzvah, namely, in order
to curb one's desires. That being the case, Avraham had no need for it, seeing as he was
one the three whom G-d assisted to overcome the Yetzer ha'Ra entirely.
But there is another reason for the Mitzvah, Hashem taught him. And that is to complete
the name Shakai on a Jew's body (the two arms lifted up and the head forming the 'Shin',
the arm and half the body forming the 'Daled), and the Milah which forms a 'Yud' completes
the Name.
And besides, the B'ris Milah is compared to all the other Mitzvos (see 'The Covenant of
the Milah', Parshah Pearls ). Consequently, Avraham first made a point of fulfilling all
the other Mitzvos, even that of Eiruv Tavshilin (which is only mi'de'Rabbanan). Only then,
did he perform the B'ris Milah, to demonstrate this to the world (in keeping with the
saying 'Acharon Acharon Chaviv'), and the Divine command preceded its fulfillment, to
stress the Mitzvah's importance.
*
According to the Medrash Tanchuma, Avraham waited until he was ninety-nine before
performing this Mitzvah, to encourage potential Geyrim to convert, irrespective of their
age. And in similar vein, the Korban Eliyahu attributes the fact that man is not created
circumcised to the fact that, if he was, potential converts would be discouraged from
going through with the conversion. The fact that native Jews would be Divinely
circumcised, whilst they were circumcised manually, would give them the feeling of
inferiority, causing them to go back on their decision to convert.
***
Parshah Pearls
Lech Lecho
Avraham Wants Presents!?
"Say now that you are my sister ... in order that he will be good to me for your
sake "and my soul will live because of you" (12:13).
The "good" referred to here, explains Rashi, is that Par'oh would give him
presents.
Now not only is it difficult to comprehend why Avraham should want presents, in direct
contravention of the Pasuk in Mishlei "Sonei matonos yichyeh"? But it is also
strange that here he anticipates presents, whereas later in the Parshah (14:23), he
refuses to take as much as a shoe-lace from the king of S'dom?
*
Perhaps the phrase under discussion is linked to the following one ("and my soul
will live because of you"). Perhaps what Avraham meant to say was that if he could
elicit a positive response from Par'oh, then Par'oh would be less likely to kill him. This
is because people do not tend to go from one extreme to the other. In other words, the
gifts that he anticipated was nothing more than a means of safeguarding his life.
*
The Shem mi'Shmuel explains that Avraham wanted gifts, in keeping with the principle
'Ma'aseh Avos si'man le'banim'. He knew that his going down to Egypt was the presage of
Galus Mitzrayim. And it was in order to ensure that Yisrael would leave Egypt with a great
wealth that he carefully planned for Par'oh to give him presents.
*
And yet a third explanation is based on the Pasuk later (13:3) "And he went on his
travels", on which Rashi comments that on his return journey, he paid all his debts.
Now why should Avraham have had debts? Firstly, he was a man of means. Secondly, Chazal
at the end of Yuma, frown on Talmidei-Chachamim buying on credit (because of the Chilul
Hashem involved when, as a result, people suspect them of not paying their debts). So why
did he not pay immediately?
It appears however, that when Avraham arrived in Cana'an, he arrived as a poor man,
with insufficient funds to pay for all his hotel bills. On the other hand, Hashem had
promised him that his travels would turn him into a rich man (see Rashi at the beginning
of the Parshah). Consequently, when Hashem instructed him to extend his journey down to
Egypt, he predicted that Hashem's promise was about to materialize, and that he would
become rich. In this way, he would be able to repay all his debts, and remove all traces
of Chilul Hashem.
*
Micha'el the Refugee
"And the refugee came, and told Avraham ... (about the capture of Lot)"
(14:13).
The refugee, says the Ba'al ha'Turim, quoting the Pirkei de'Rebbi Eliezer, was none
other than the Angel Micha'el. Why was he given such a title?
Because, when G-d cast down Sama'el from his place, he grabbed hold of Micha'el (the
guardian angel of Yisrael) to pull him down with him, but Hashem rescued him from
Sama'el's clutches. Similarly, when Yechezkel writes that the refugee arrived from
Yerushalayim with the news of the destruction of the Beis Hamikdash, he is referring to
the Angel Micha'el (see also Rashi on this Pasuk).
*
It's Good to Be a Suspect
"And he considered it for him a righteous act" (15:6).
On two other occasions the Torah uses this expression "And he considered her to be
a prostitute" (Yehudah, in connection with Tamar), and "Eli considered her
(Chanah) to be drunk".
This concurs beautifully with Rebbi Yossi in Shabbos, who says 'Would that my lot was
together with those whom people suspect unjustifiably.
Tamar was unjustifiably suspected of having committed adultery, for which she was
compensated with the birth of Peretz and Zerach (two Tzadikim); And because Chanah was
suspected unjustifiably, she merited to have a son of the caliber of Shmuel.
Because, as the Torah hints here, wherever the word "he considered her"
{'va'Yachshevehah) appears, the person concerned has to his credit a righteous act (Ba'al
ha'Turim quoting his father the Rosh).
*
Generations
"And the fourth generation will return here" (15:16).
The word 'and ... generation' ("ve'Dor") appears again in Koheles (1:4)
"A generation goes and a generation comes".
The fourth generation ("ve'Dor Revi'I" ["dor"=210 - the number of
years they spent in Egypt]) will return to Eretz Yisrael. They will not remain there
however. They will go into exile again. The good news is that 'all's well that ends well'
- because they will finally come back, for 'a generation may go', but 'a generation
returns'.
*
Avraham's Merit
"And the sun was setting and there was darkness, and behold an oven of smoke and a
fire-torch that passed between these pieces" (15:17)
The G'ro once overheard a children's rebbe teaching his children this Pasuk. The words
"that passed" appear not only superfluous, but out of place. The Torah after
all, is speaking at that time about that time. What it should therefore have written is
(instead of "asher ovar") "over" - 'is passing'. "Asher
ovar" implies that the oven passed between the pieces at some time before that?
The Pasuk it seems, is hinting at Avraham Avinu, who merited to stand at the B'ris bein
ha'Besorim on account of his first test, when he allowed himself to be thrown into the
furnace rather than to acknowledge the gods of Nimrod. And that is what is meant by
"asher ovar"; the reason that the fire passed between the pieces was
"because he (Avraham) had passed (on that previous occasion)".
When the G'ro heard the rebbe's explanation, he declared that this is the true meaning
of the Pasuk, even though it does not follow the simple translation.
*
Getting his Own Back
"And she said, I am running away from my mistress Sarah" (16:8).
This same word appears in Yirmiyah (4:29) "From before the noise of the
horse-riders and the shooting of the bows the entire city (of Yerushalayim) is running
away".
"The shooting of the bow refers to Yishmael, who is described as "an
archer" in Bereishis (21:20).
Do you know why Yisrael had to run away from Yishmael, says the Ba'al ha'Turim? It is
because Sarah forced (Hagar and) Yishmael to run away from her!
See also the Ramban (16:2), who maintains that Sarah sinned in her harsh treatment of
Hagar.
*
The Covenant of the Milah
"This is My covenant which you shall keep between Me and You and your children
after you, circumcise all your males" (17:10).
The reason that this Mitzvah is called 'B'ris' (covenant) is because of the numerical
value of the word - 612, plus this Mitzvah, which makes 613. The B'ris Milah is equal to
all the other Mitzvos, because without it, one cannot enter the Jewish faith.
*
Holy from Birth
"And My covenant I will establish (okim) with Yitzchak" (17:21).
The acronym of "okim" is 'asher kidesh yedid mi'beten' (who sanctified the
beloved one from birth - the opening words of the b'rachah that we recite at a b'ris).
The significance of this phrase is of course, the fact that Yitzchak was the first
person to be circumcised at eight days old. It serves, among other things, as the answer
to Yishmael, who boasted that he was superior to Yitzchak because he was thirteen when he
was circumcized.
The Torah teaches us here however, that it is a bigger deal to be circumcised at eight
days than at thirteen years!
***
CHRONOLOGICALLY SPEAKING ...
The Chronological order of events in the Chumash
(based mainly on the Seider ha'Doros)
DATE |
EVENT |
Lech Lecha: |
2023 |
Avraham leaves Choron for Eretz Yisrael ... Famine ... Avraham goes down to Egypt ...
splits up with Lot ... the battle with the kings ... the king of S'dom ... the B'ris bein
ha'Besorim (according to the Seider Olam, this took place in 2018). |
2033 |
Hagar and Sarah |
2034 |
Hagar gives birth to Yishmael |
2047 |
Avraham circumsizes himself, Yishmael, at 13, and all the members of his household on
the thirteenth of Nisan ... his name is changed from Avram to Avraham, and Sarai's to
Sarah. |
* |
Vayeira: |
|
|
The three angels ... the overturning of S'dom ... Lot's daughters, the birth of Amon
and Mo'av ... Avimelech and Sarah |
2048 |
The birth of Yitzchak on the 15th Nisan |
2050 |
Yishmael mocks Yitzchak ... Hagar and Yishmael are sent away ... Yishmael moves to
Midbar Paran ... Avraham lives in Be'er Sheva ... Avraham and Avimelech |
2083 |
Terach dies in Choron. |
2085 |
The Akeidah ... Rifkah is born to Besuel and Milkah (according to others, she was born
eleven years earlier in 2074). |
* |
Chayei Sarah: |
Sarah dies ... Efron and the people of Cheis. |
2087 |
Lot dies. |
2088 |
Eliezer and Rifkah, Lavan and Besuel ... Yitzchak marries Rifkah ... Avraham
(re)marries Keturah ... the children of Keturah. |
* |
Toldos: |
2108 |
Yitzchak and Rifkah Daven for children ... Eisav and Ya'akov are born |
2121 |
Eisav and Ya'akov grow up. |
2123 |
Eisav goes hunting ... returns exhausted after murdering Nimrod ... Avraham dies ...
Ya'akov buys the birthright from Eisav. |
2126 |
Yitzchak sends Ya'akov to the Yeshivah of Shem and Eiver. Yitzchak and Avimelech and
the wells. |
2148 |
Eisav age forty, marries Yehudis and Bosmas. |
2171 |
Eisav and Ya'akov and the B'rachos ... Ya'akov returns to the Yeshivah of Shem and
Eiver ... Elifaz, Eisav's son, takes all his possessions ... Yishmael marries Eisav's
daughter, Machalas ... he dies the same year. |
* |
Va'yeitzei |
2185 |
Ya'akov leaves Yeshivah ... the dream ... he arrives in Charan ... works seven years
for Rachel. |
2192 |
Ya'akov marries Leah, and Rachel - for whom he has to work another seven years. |
The birth of Ya'akov's sons |
Reuven is born to Leah (on the 14th Kislev). |
2193 |
Shimon is born to Leah (on the 28th Teives). |
2194 |
Ya'akov marries Bilhah ... Levi is born to Leah (on 16th of Nisan), and Dan to Bilhah
(on the 9th of Elul). |
2195 |
Yehudah is born to Leah (on the 15th Sivan), and Naftali to Bilhah (on the 5th Tishri)
... Ya'akov marries Zilpah |
2196 |
Gad is born to Zilpah (on the 10th Cheshvan) and Yisachar to Leah (on the 10th Av) |
2197 |
Zevulun is born to Leah (on the 7th Tishri), and Asher to Zilpah (on the 20th Sh'vat). |
2199 |
Yosef is born to Rachel (on the first or the 27th Tamuz), and Dinah to Leah ...
Ya'akov works six years for his own needs ... Lavan attempts to swindle him constantly. |
2205 |
Ya'akov runs away from Lavan ... Rachel steals her father's idols ... Lavan chases
after Ya'akov ... the confrontation ... the treaty ... Ya'akov's confrontation with Eisav
... the parting of their ways ... Ya'akov stays in Sukos. |
2506 |
He arrives in Sh'chem and he builds a Mizbe'ach ... Dinah and Sh'chem and Chamor ...
Shimon and Levi kill Sh'chem ... Devorah, Rifka's nurse dies, and so does Rifkah ...
Ya'akov's name is changed to Yisrael ... He travels to Beis-Eil and fulfils his promise to
set up the stone as the House of G-d. |
2207 |
Binyamin is born (on the 11th Cheshvan) ... Rachel dies ... Ya'akov arrives home in
Chevron, after thirty-six years absence. |
2228 |
Yitzchak dies ... the generations of Eisav, and the kings of Edom. |
*
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