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Beit Midrash
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- Bereshit
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For I have loved him, because he commands his children and his household after him that they keep the way of G-d, doing charity and justice, in order that G-d might then bring upon Abraham that which He had spoken of him.
Abraham is characterized as going in "G-d’s way" and in the way of "charity and justice".
The Midrash writes surprising things on this verse (Leviticus Rabba (Margaliot) Parshat Bechukotai 36):
Rabbi Berachia and Rabbi Levi said in the name of Rabbi Shmuel bar Nachman:
Abraham was only saved from the fire due to the merit of Jacob. What is this compared to? To a person who was sentenced by the ruler to be burned. The ruler saw astrologically that the person was destined to have a daughter who would marry the king. The ruler said that it is worth saving him due to the merit of this future daughter who will marry the king.
This was the same in the case of Nimrod’s verdict to burn Abraham. G-d said that he must be saved due to the merit of Jacob. As it says: "Therefore, so said G-d, Who redeemed Abraham, to the House of Jacob" (Isaiah 29:22).
Our Rabbis said that Abraham himself was only created due toJacob’s merit, as it says: "For I have loved him, because he commands his children and his household after him that they keep the way of G-d, doing charity and justice" (Genesis 18:19), and there is only charity and justice by Jacob, as it says: "The justice and righteousness of Jacob, You have made" (Psalms 99:4).
Our Sages write that Abraham was saved from Sodom, and possibly even created, due to the merit of Jacob, since Jacob was destined to perform deeds of charity and justice. Seemingly, this greatly diminishes Abraham’s importance. The verse which seems to describe Abraham’s greatness, in fact, seems to describe Jacob’s greatness.
However, on the contrary, this is Abraham’s special greatness. Abraham was chosen not because of his own existence in the world, but rather because of his being a conduit to the founding of the Jewish people!
Abraham was selected not only for his special traits, but also because he will bequeath these qualities to his descendants. And not only because he will educate the Nation of Israel (he commands his children and his household after him) but because this is how it will actually be (they keep the way of G-d, doing charity and justice).
Abraham is the founder, the leader and the preeminent educator for the Jewish people. However, the Jewish people is the underlying reason for the selection of Abraham. Abraham was chosen because of the Divine knowledge that the Jewish people are destined to emanate from him.
Doing charity and justice – they characterize Abraham, but they also characterize and obligate us, his descendants.
It is possible that this is referring to fair justice, honesty and morals. And it is possible that it is talking about charity in the meaning of kindness, and about justice in the meaning of judgment. The integration of kindness and charity together with judgment and honesty.
There are two things in prayer for which we say the verb "love". The first is love of Israel:
May You not remove Your love from us forever.
Blessed are You, G-d, Who loves His nation Israel.
The second is love of charity and justice.
Blessed are You, G-d, the King Who loves righteousness and judgment.
G-d loves His Nation Israel, and G-d loves charity and justice. These two things are understood from the verse in our Parsha, in which G-d calls Abraham’s way "the way of G-d", and in which G-d explains his selection of the Nation of Israel as they go in the way of G-d, in the way of charity and justice.
Honesty and justice are the most important things in every place in the world. However, by the Nation of Israel they are the defining, core characteristics – they stand at the basis of our selection. We need to constantly strive for honesty and justice, to strive to the way of G-d, and to pray that just as G-d loves charity and justice, so will His love for us continue "May You not remove Your love from us forever"!
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Rabbis in Midrash
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P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Re'e NEVER EXTREME EXCEPT ISRAEL
Parshat Re'eh
Judaism is against extremism, so how can we understand the seemingly extreme statements found in our sages in favor of living in the Land of Israel and against living in Chutz laAretz? The article deals with the seeming contradiction between the strength of Free-Will and the strength of being influenced by our surroundings.
Ekev DANCE FOR ISRAEL- FOR YOUR BENEFIT
Parshat Eikev
Description: The 7 Haftarot we read after Tisha B'Av ("Shiva D'Nichemta") surely get us excited that they're coming TRUE, and awaken us to yearn, dance & join the return to Zion! The short article also deals with the problems and solutions facing the American Jewish community as discussed at a recent panel, as well as the question why Jews come from America to Israel to help when we face problems, but Israelis don't come to aid Jews in America when they face anti-Semitism.
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
