Parshas Vayera

Rabbi Moshe Greebel

Associate Member, Young Israel Council of Rabbis

20 Cheshvan 5760

October 30, 1999

Daf Yomi: Moed Kattan 23

In February of 1971, Bantam Books of New York published a work by a Dane‑Erich Von Daniken entitled 'Chariots of the G-ds.'  Von Daniken outlines the thesis of his work with the following words:

"I claim that our forefathers received visits from the universe in the remote past, even though I do not yet know who these extraterrestrial intelligences were or from which planet they came.  I nevertheless proclaim that these "strangers" annihilated part of mankind existing at the time and produced a new, perhaps the first, homo sapiens."

While Von Daniken was all the rage with the pseudo intellectuals of the time, there is absolutely nothing new or revolutionary about his theory.  The Divrei Yirmiyahu (as found in Likutei Basar Likutei on Parshas Vayera) has this to say:

"In ancient generations, as well as in the generation of Lot, people believed that Nefillim (those that fell to earth) fell from Heaven, and mated with the daughters of mankind.  Yet, the Torah testifies that this belief is false (when it states in Beraishis 6:4), ' ...and they bore children to them, the same being mighty men which were of old, men of renown.'"

That is, those that mated with females were ordinary men, not 'extraterrestrial intelligences"‑"the same being mighty men of old, men of renown."  The Divrei Yirmiyahu continues: "(In ancient times) there were individuals who disseminated the lie that mankind was not sired by other men, but rather by Malachim (angels) who came to earth."

In reality, it would be quite simple to categorize Malachim as extraterrestrials‑entities not restricted to the confines of this earth.  Nevertheless, to be perfectly honest, Chazal do inform us of one episode where Malachim did descend to earth, and did mate with females.  One must bear in mind that this incident took place only once‑it was by no means a common occurrence.  The Zohar HaKadosh (Tosefta Beraishis Chailek I, Amud 71) tells us the following:

"Our Rabbanim of blessed memory have stated that in the hour the Holy One Blessed Be He created Adam HaRishon, He created him in the Garden of Eden, and commanded him to observe the seven commandments (of non‑Jews).  Adam HaRishon was found guilty (of eating from the Aitz HaDa'as‑Tree of Knowledge), and was banished from the Garden of Eden.

Now, there were two Malachim of Heaven named Azzah (sometimes called Shamchazai) and Azael.  They said before the Holy One Blessed Be He, 'If we were placed upon the earth, we would be meritorious!'  The Holy One Blessed Be He asked them, 'Would you be able to withstand the Evil Inclination?'  They replied before Him, 'We would be able to withstand

the Evil Inclination!'  Immediately thereafter, the Holy One Blessed Be He caused them to fall to earth (hence, the name Nefillim).  This is as stated (Beraishis 6:7), 'The Nefillim were in the land.'  Yet, in the moment they landed on earth, the Evil Inclination overpowered them, as

it is stated (ibid.), 'And they took for themselves women, from all those they chose.'  They were found guilty‑their Holiness uprooted itself from them."

The Gemarah in Niddah 61a tells us, "Sichon and Og (two mighty kings defeated by Moshe and the B'nai Yisroel) were brothers, the sons of Achiya, the son of Shamchazai (one of the Nefillim)."

Yet, this mating of Malachim and women which bore children occurred only once.  The Divrei Yirmiyahu continues: "This (misconception) has lasted in the world to the present day (i.e. Von Daniken).  Yet, (the reason we do not hear much about such beliefs today) is that many of the doctrines of these idolatrous cultures have vanished from the world."

We are beholden to Erich Von Daniken for resurrecting ancient pagan follies in contemporary times, which would have otherwise remained mercifully buried.  What has all this to do with Parshas Vayera?  This week the Torah informs us that two Malachim came to the house of Lot in S'dom, disclosing to their host that HaShem will soon lay waste to the entire area.  After the destruction of S'dom and its suburbs, only three individuals survived‑Lot and his two daughters.  Now, these two righteous (yes, righteous) women were under the impression that not only the population of S'dom and its suburbs had been destroyed, but rather that the population of the entire world had been destroyed.  This can be seen by what the elder daughter related to her sister in Beraishis 19:31:

"And the firstborn said to the younger, 'Our father is old, and there is not a man on earth to come in to us, after the manner of all the earth.'"

The "manner of all the earth" is an obvious reference to the act of procreation.  The chief aim of mankind being to propagate itself, these two women were highly distraught that the end of the human race was becoming more imminent with every tick of the clock.  This state of great urgency became all the more alarming due to the rapidly approaching old age of their father Lot.  Yet, the elder daughter had a plan:

"Come, let us make our father drink wine, and we will lie with him, that we may preserve seed of our father. (Beraishis 19:32)"

And so, that night the two managed to inebriate their father to the point where he was barely conscious.  And, in an uncharacteristically raw and graphic manner, the Torah then illustrates how both women, night after night, affiliated with their father.

To confound matters even more, two sons are eventually born from this seemingly incestuous union‑Moav to the elder, and Amon to the younger.  When we look at the nation of Moav, we cannot help but notice its most prominent individual‑Rus, who married Boaz.  Their marriage resulted in Ovaid, who sired Yishai, who sired Dovid‑progenitor of Moshiach Tzidkainu.  The Divrei Yirmiyahu addresses these two difficulties here:

"It is indeed most difficult to comprehend why our Holy Torah goes out of its way to describe to us the incident of Lot and his daughters in such graphic detail.  More so, it is even more mind boggling that the light of Moshiach comes from this union."

In the end, the two women were after all incorrect in their assumption that "there is not a man on earth to come in to us."  The Divrei Yirmiyahu continues:

"When it became known that the daughters of Lot were pregnant, the two could have very easily stated that they were impregnated by the Malachim that came to their house to rescue them.  No man would have challenged that, for even Lot himself had not known (of his union with his daughters), as it is stated, 'And he perceived not when she lay down, nor when she arose (Beraishis 19:33).'"

In essence, the two women could have quite simply enjoyed the great distinctions and honors that would have come their way from having been impregnated by Malachim.  Nevertheless, this would have meant their participation in the spreading of an idolatrous lie throughout the world‑an activity much too reprehensible for these two women.  The Divrei Yirmiyahu continues: "In spite of all this, the daughters of Lot chose to suffer the shame,

and to disclose the truth.  Now, when their sons were born, they (people of that generation) called one Moav ('from the father')‑for it was now known that he came from the father.  The same was true of Amon ('a son of my nation').  The two were not in fact, the (grand)children of Malachim.  Hence, these righteous women, whose resolution did not waver while they stood up to an extreme trial, were merited with having the light of Moshiach come from them‑who will one day illuminate the world with the truth, and eliminate the falsehood that sings throughout the earth."

Basically then, the reason the Torah describes the union of Lot and his daughters in such graphic and stark detail, is to illustrate to the world that people are sired by other people‑not by Malachim.  And, the daughters of Lot were merited with being the source of the light of

Moshiach Tzidkainu, because they illuminated the world with the truth‑just as Moshiach will do when he arrives.  Hence, both difficulties are resolved.  The Divrei Yirmiyahu concludes: "And, since this merit comes by way of the daughters of Lot, and not Lot himself, the Torah states, 'An Ammonite or a Moabite shall not enter the congregation of HaShem ..(Devarim 23:4).'" 

That is, a male Ammonite and Moabite may not convert to Judaism.  The Divrei Yirmiyahu continues: "This prohibition does not include a female Ammonite or Moabite, who are permitted to enter the congregation by way of their ancient mothers‑the modest daughters of Lot, who cast away their honor for having done a thing so shameful when they thought the world was destroyed, and no man could be found to marry them.... All this mortification they took upon themselves, not wishing in any way to strengthen the lie that sang through the world‑that human females were impregnated by Malachim.  This merit has always stood for them and their seed."

And, so ends the commentary of the Divrei Yirmiyahu.  There is indeed much here about adhering at all times to the truth.  The Gemarah in Shabbos (104a) tells us: "Why are the letters of Sheker (a lie) close together, while the letters of Emes (truth) are far apart?"

Rashi explains that the letters of Sheker‑Shin, Koof, Raish‑are close together in the order of the Aleph Bais‑the actual order being Koof, Raish, Shin.  Yet the letters of Emes‑Aleph, Mem, Tess‑start with the first letter of the Aleph Bais, continue to the middle of the Aleph Bais, and conclude with the last letter of the Aleph Bais.

The Gemarah answers this question by simply saying:  "Falsehood is frequent; the truth is infrequent."  The only truth in this world is the Torah HaKedosha, and the obligations‑albeit demanding at times‑it places upon us.  The accomplishment of Torah and Mitzvos is the dual act of bringing truth into this world, and eliminating the falsehoods that sing throughout.  It is via the fulfillment of the veracity of the Torah that we will one day see the Geulah Shelaimah (the Complete Salvation)‑may that day come speedily in our times.