Parashas Lech Lecha
13 Cheshvan 5770
October 31, 2009
Daf Yomi: Bava Basra 71
Guest Author:
Rabbi Yehuda Oppenheimer
Young Israel of Forest Hills, NY
www.yifh.youngisrael.org
Avraham Avinu, our great Patriarch, appears on the stage of history at the end of 20 generations after Adam, and is given the great role of building a new Nation, one which will be able to fill the charge of ונברכו בך כל משפחות האדמה, a blessing to all families of the Earth. Growing up in the Dor Haflagah, the age of the Great Dispersion, a time when society was going through a wrenching upheaval, Avraham would live a varied and colorful life during which he gains wealth, becomes acquainted with Kings and common folk, fights wars and makes peace, all the while becoming a symbol of G-dly living and Heavenly ethics. His great success at being proclaimed “A Prince of G-d among us,” while engaging the world around him, was vital in his becoming the eternal, world-changing figure known as the father of monotheism.
Clearly, Avraham learned to expertly walk a fine line between those times when it was appropriate to draw close to the surrounding society, and the times he needed to withdraw from that depravity. The Midrash beautifully captures Avraham's credo in the first verse of the book of Tehillim:
Happy is the man that has not walked in the counsel of the wicked, nor stood in the way of sinners, nor sat in the seat of the scornful.
On this description of the ideal person, the Midrash has several comments, including this:
“Happy is the Man” this is a reference to Avraham, as it says . . . “nor stood in the way of sinners” is a reference to the Sodomites, as it says . . . “nor sat in the seat of the scornful” is a reference to Avimelech, as it says . . .but he did not accept this.
The Midrash here has Avraham teaching us by example that one should avoid certain people – “Wicked People,” represented by the Age of the Dispersion – and not even go near them. With others – “Sinners” as represented by Sodom – one may go where they are, but one should avoid standing, or resting, there. Among yet others – “Scoffers” as represented by Avimelech and the Philistines – one may go and even stand, but one should not sit.
Rav Mordechai Elon שליט״א sees in this Midrash a central value in Avraham's life. Avraham, throughout his life, held fear of G-d, to be the supreme value and ultimate arbiter of the worthiness of Man and his actions. The ultimate compliment paid to Avraham after, he successfully acquitted himself at the Akeida, was " – “Now I know that you are truly Fearful of G-d .” In his relationship with Nimrod, Sodom, and finally Avimelech and the Philistines, Avraham demonstrated that Fear of Heaven is of supreme value, and the degree to which we should engage those that are not on our spiritual path should be determined by this measure. In fact, Nimrod, Sodom, and Avimelech define a scale on which one might plot a graphical function whereby societies with greater degrees of Yiras Elokim are to be met with closer relations in our interactions with them.
At the low end, if we ask, “Who is the complete antithesis of Avraham? Who, of the people around him, represent the complete opposite of his life's work?” One might immediately assume that they are the cruel and wicked people of Sodom. Avraham, after all, is the pillar of chessed or kindness, while Sodom was a society where acts of kindness were illegal, even punishable by death. But that is not what we see in this Midrash, and in Avraham's dealings in our Sidra. Avraham would not even go near Nimrod and those who followed him. He even goes to war against Nimrod/Amrafel, saving none other than the people of Sodom from their clutches.
Nimrod, after all, was the ultimate tyrant who wished to fight against G-d. Rav SR Hirsch ZT"L in his lengthy commentary on the Dor Haflagah shows how this community was consumed with its desire for ultimate power, wherein there would be an “everlasting monument to the power of the community and its preeminence over the individual.” This might be tolerable, even praiseworthy, if the community would subordinate its collective will to G-d. But if the community comes to regard itself as the highest goal, as though the individual only has value through the collective; “if the individual is called upon to be a servant of the community but not to serve G-d – if the community presents itself as an end rather than merely a means to an end” – than mankind's whole moral future is lost.
In our time, we have seen the tens of millions of shattered lives that were the victims of the State formed on Nimrodic principles of the Community as the ultimate value – a State that has no room for individual rights nor for G-d, a society that declared - “There is no G-d!” This type of society is one with which we can have no common ground whatsoever. Avraham is chosen as the one who would teach the world about G-d. The Nimrods in every generation are his mortal enemies.
Somewhat higher on the graph, the sinners of Sodom, evil as they are, can, in some circumstances, be prayed for or even fought for as long as they display, some vestige of righteousness. As long as there is not an absolute war against HaShem, there is some hope even for very great sinners.
At the high end, there is Avimelech who seems, on the surface, to be quite a moral and ethical person, with whom Avraham enjoys a pleasant relationship, other than the episode with Sarah. Why is his society referred to by the Midrash as a Moshav Leitzim, resting place of scoffers? Was not Avimelech vindicated by HaShem as having acted innocently in the Sarah episode?
What Avraham is telling us is that, although Avimelech and his subjects did, in fact, follow a strong moral code, it was not based on Yiras Elokim, fear of HaShem, but rather on their own human subjective moral sensibilities. And we have seen again, all too well in our days, how even a very progressive, law abiding society can pass, if it so pleases them, laws that are completely antithetical to eternal Torah values; laws that may even legalize various forms of murder if the ruling class so desires. Without a moral code based on Yiras Elokim, any depravity is ultimately possible.
As children of Avraham and Sarah, our mission is to stand for the Glory and Awe of HaShem in the world, and to interact as graciously as possible with out neighbors, while protecting ourselves and our children from those influences that would harm our Yiras Elokim , in relation to the severity of those threats.
Shabbat Shalom
* * * * *
THE WEEKLY SIDRA- LECH L’CHA
Rabbi Moshe Greebel
Regrettably, there are times in this life, when we find ourselves confronted by a moral decision of taking a necessary particular position in an argument, or seeking neutrality. While the latter option is often regarded as the safest, it may still not be the most ethical. According to the Torah, when is one obligated to act, and when not? In this week’s Sidra, this question is responded to, in reference to the capture of Lot, the nephew of Avram (his name at the time), in the war of the four kings against the five:
“And when Avram heard that his brother (nephew) was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them to Dan.” (B’raishis 14:14)
Now, according to both the Rambam (1135- 1204) and the Rabbeinu Ovadiya of Bartenura (1445- 1530) of blessed memories, this war in which Avram engaged, was one of his ten trials from HaShem.
Yet, according to one Rav Heshel (Iturei Torah page 100), even though this was a direct trial, we do not find anywhere in Mikra (Scripture) where Avram was commanded by HaShem to go to war. As a matter of fact, this war was not a Milchemes Mitzvah- a war commanded by HaShem- but rather, a Milchemes R’shus- an optional war- to rescue his captured nephew Lot. If Avram was not directly commanded by HaShem, how then, could engaging in this war be a direct trial from HaShem?
But, that is not all. How was it possible for Avram, who was promised a multitude of seed and being the father of a great nation, to risk his own life against four very powerful kings and their armies, in a war that he was not commanded to engage in by HaShem?
Rav Heshel gave the following response. In reality, this war of the four kings against the five, was not a new war, but the continuation of an older war which began in Charan, in which Nimrod claimed to be divine, and Avram denied that claim. The fact that Nimrod is involved here in this war, is born out by the Passuk (verse):
“And it came to pass in the days of Amrafel king of Shinar…..” (ibid. 14:1)
Citing the B’raishis Rabbah 42-4, Rashi learned:
“This is Nimrod, who said to Avraham, ‘Throw yourself into the fiery furnace!’”
That is, Amrafel is a consolidation of Amar Pul (he said throw yourself [into the fiery furnace]). As well, in the Gemarah of Airuvin 53a, we see:
“Rav and Shmuel are at variance. One holds that his name was Nimrod; and why was he called Amrafel? Because he ordered our father Avraham to be cast into a burning furnace. But the other holds that his name was Amrafel; and why was he called Nimrod? Because he rebelled against the whole world with his kingdom.”
Basically, Mered (Nimrod) translates into rebellion.
And, taught Rav Heshel, Avram was very concerned not only with the life of his nephew, but also with something much greater- the sanctification of HaShem.
Now, if we look closely at the argument of the shepherds of Lot and those of Avram, we find:
“And Avram said to Lot, ‘Let there be no strife, I beg you, between me and you, and between my herdsmen and your herdsmen; for we are brothers.’” (ibid. 13:8)
The Midrash B’raishis Rabbah 41-6 on this Passuk posed:
“Was he then his brother (he was his uncle)? In fact, he called him so because his features resembled his own.”
Because of the great facial similarity between the two men, Avram feared that Nimrod would force Lot to publicly declare that he was Avram, who had a change of heart, and now considered Nimrod to be a deity. This would of course, cause a terrible Chillul HaShem- a desecration of HaShem in the world.
Therefore, explained Rav Heshel, this was in fact, a Milchemes Mitzvah- a war in which Avram was commanded to engage- in order to save all humanity from so irreparable a Chillul HaShem. And, that is why he was morally correct to risk his life. If he were to be successful against the four kings and their armies, he would be in good position to expose the lies of Nimrod. If he were to be killed in this war, the whole world would know that Avram was slain, and no one would believe that Lot was his uncle. And so, Avram went to a war that he was destined to win.
And here, we have our response of when it is proper to take a side in an argument. If we feel the need to be involved, we must be certain that our involvement is not for personal gain, even in the slightest manner. Our involvement can only be for that which is L’Shaim Shamayim (for the sake of heaven), for that which is ethical, and for that which causes a Kiddush HaShem (sanctification of HaShem) through our actions.
Additionally, if we are to respond, we must measure that response very carefully- not to exceed beyond that which is necessary. May HaShem make us worthy to always decide that which is ultimately best for others and ourselves.
May we soon see the G’ulah Sh’laimah in its complete resplendency- and in our times. Good Shabbos.
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