This weeks Parsha Preview is co-dedicated to the refuah of Sara bat Hodda, Avraham Moshe Ben Miriam Tova and Kyla Chaya Bat Sarah Polsun may Hashem grant them a complete recovery very soon.
Happy Birthday to:
Rafi Lipner
Nathalie Halioua Narbonne
Mark Anhang
Ari Benlezrah
Vayishlach
Genesis 32:4 -36:43
Candle Lighting in
Candle Lighting in Thornhill 4:22 P.M.
Yaakov
Esav
Hamor
Shechem
Dinah
Levi
Shimon
Reuven
Rachel
Benyamin
Rivka
Yitzchak
Yaakov returns to the Eretz Yisrael after a 20-year stay in Charan, and sends angel-emissaries to Esav in anticipate of reunion, but his emissaries account is that his brother is on the warpath with 400 armed men. Yaakov prepares for combat, pleads to Hashem, and sends Esav a large present (consisting of hundreds of heads of sheep and cattle) to placate him.
That night, Yaakov ships his family and possessions across the
Yaakov finally meets up with Esav. They embrace and kiss, but part ways. Yaakov purchases a plot of land near Shechem, whose crown prince -- also called Shechem -- abducts and rapes Yaakov's daughter Dinah. Dinah's brothers Simon and Levi avenge the deed by killing all male inhabitants of the city after rendering them vulnerable by convincing them to circumcise themselves.
Yaakov journeys on. Rachel dies while giving birth to her second son, Benyamin, and is buried in a roadside grave near
Our parshah concludes with a detailed account of Esav's wives, children and grandchildren, and the family histories of the people of Se'ir among whom Esav settled.
Food for further thought……….
I will be asking a “Double” question in next weeks Parshah Preview but please feel free to ask questions, comment or reflect on this weeks.
What Mitzvot did the Patriarchs keep and what is our scriptural source?
Early on in Parshat Toldot, the Torah tells us of a famine in Eretz Canaan that caused Yitzchak to consider moving temporarily to
We need to pay special note of God's concluding remarks to Yitzchak at that time, as they form the basis of the argument:
When reading this pasuk, the obvious question arises: What is the precise meaning of each of these words that describes the variety of ways that Avraham listened to God?
b) MISHMERETI
c) MITZVOTEI
d) CHUKOTEI
e) TOROTEI
Each of the classical commentators contemplates this question, but to our surprise, each commentator presents a very different answer.
THREE APPROACHES
To identify the meaning of these five words in the above pasuk, one can take one of three basic approaches to define the meaning of each word:
1) Look for that same word in the story of Avraham's life -In other words, we must conduct a 'word search' for each of these phrases in the Torah's account of the life of Avraham (from Parshat Lech L'cha thru Chaya Sarah). If we find the same word, then that must be what this pasuk refers to.
2) Look for the same word later on in Chumash -In other words, we must search the entire Torah to find the various categories of laws that each word refers to, and project their definition later on in Chumash to the life of Avraham Avinu in Sefer Breishit.
3) Look for the concept behind that word or phrase. In other words, based on the meaning of each word in the Hebrew language (and in Chumash), we identify the concept of what each word relates to. Then we search the Torah's story of the life of Avraham Avinu to find and event relating to that concept.
Rashbam (Rav Shmeul Ben Meir 1085-1158) follows our first approach, as he obviously begins by searching for each specific word within the Torah's presentation of the story Avraham Avinu. For the first three words, Rashbam is very successful, as he quotes a precise example for each word: a) SHAMA B'KOLI - at the Akeyda, as the Torah states "...ekev asher shamata b'koli" (see 22:18)
b) MISHMARETI - to perform the mitzvah of brit milah. Quoting from Parshat
c) MITZVOTEI - brit Milah on the EIGHTH day as it states at the circumcision ceremony for Yitzchak: "And Avraham circumcised Yitzchak his son when he was eight days old - ka'asher TZIVAH oto ha'Elokim" (see 21:4)
However, for the last two words - CHUKOTEI & TORATEI he is less successful, for there is no exact match. Therefore, Rashbam defaults to a more general definition for chukotei v''torotei, understanding that they refer to all of the ethical mitzvot that Avraham keeps and we find examples of them in Torah. Even though God did not command these mitzvot explicitly, it is quite implicit from Chumash that God expected Avraham (and all mankind) to act in an ethical manner (see Breishit 18:18-19!).
Rashbam defines this as "ikar pshuto shel mikra": "CHUKOTEI V'TORATEI: According to IKAR PSHUTO (simple pshat-understanding), all of the obvious mitzvot (i.e. ethical laws) like stealing, adultery, coveting, justice, and welcoming guests; these we kept BEFORE Matan Torah, but were renewed and expounded in the receiving of Matan Torah." (see Rashbam 26:5)
Even though Rashbam understands "chukotei v''torotei" as general categories, he does bring several examples of these ethical mitzvot that are found in specific events in Avraham's life that are described in Sefer Breishit: stealing - "asher GAZLU avdei Avimelech (see 21:25); adultery & coveting / Pharaoh & Avimelech taking Sarah; justice – with Melech Sedom & Shalem, after war of 5 kings; welcoming guests - the 3 angels & story of Lot & Sedom!
Rashi (Rav Shlomo Yitzchaki 1040-1105) uses a different approach (the second approach mentioned in our introduction), claiming that whatever these words refer to later on in Chumash, are precisely what Avraham kept in his own life time. Rashi categorizes these different words based on their definition later on in Chumash, and cites an example for each word from the entire spectrum of Halacha, from the Written Law, to the Oral Law, and even to later Rabbinic ordinations.
a) SHAMA B'KOL - when I tested him (at the Akeyda/ 22:18)
b) MISHMARTI - Rabbinic laws that protect the Torah laws
c) MITZVOTEI - the logical and ethical laws of the Torah
d) CHUKOTEI - the Torah laws that have no apparent reason
e) TOROTEI - the Oral law, and "halacha l'Moshe m'Sinai-Halacha passed down to each generation from Moshe.
According to Rashi, Avraham Avinu kept the entire Torah (even though it had not been given yet).
Ramban (Rav Moshe Ben Nachman 1194-1270) begins his commentary by taking issue with Rashi's interpretation that the Avot kept all of the mitzvot. Ramban begins by questioning this very assumption. After all, if the Avot kept the entire Torah, how did Yaakov marry two sisters etc.
Ramban attempts to 'piece together' Rashi's interpretation, by explaining Chazal's statement that the Avot kept the entire Torah from a different angle. Ramban claims that this refers to the fact that the Avot kept SHABBAT, based on another Midrashic statement that the mitzvah of Shabbat is equal in value to keeping all the mitzvot of the Torah. Avraham kept the mitzvah of shabbat as well as the seven mitzvot of Bnei Noach and brit milah. From this collection of mitzvot that Avraham kept, Ramban explains how each word in 26:5 may relate to a specific category within the 7 Noachide laws:
MISHMARTI - extensions of "arayot" /forbidden marriages
MITZVOTEI - not to steal or kill
CHUKOTEI - "eiver min ha'chay" - a limb from a live animal
TOROTEI - "dinim" establishing civil laws & no idol worship
Ramban concludes his commentary by suggesting a totally different interpretation that he introduces as "al derech ha'pshat" – (following the way of the simple meaning of the text). In this approach (which will follow the third approach that we discussed in our introduction), Ramban simply follows the simple meaning of each word in Hebrew, and applies those concepts to events in the life of Avraham Avinu.
MISHMARTI
This word stems from the Hebrew word "li'shmor" - to guard. (A "shomer" is a watchman or body-guard). Ramban explains that "vayishmor mishmarti" relates to how Avraham 'guarded' or 'protected' God, and that was by both preaching and teaching monotheism, and by publicly arguing against those who preached belief in other gods. But where in Chumash does it say that Avraham did so? Ramban explains that this is precisely the meaning of the phrase "va'yikra b'shem Hashem" in relation to Avraham Avinu (see Breishit 12:8, 13:4 and 21:33].
MITZVOTEI - according to Ramban, implies a direct commandment, and refers to when God commanded Avraham to move to Canaan ("lech l'cha" /see 12:1-3); to offer his son (at the Akeyda/ see 22:1-2) , and to 'listen to his wife' - i.e. to send away Hagar (see 21:12).
CHUKOTEI - Ramban explains, refers to how Avraham 'followed the ways of God' - being merciful & just, and doing acts of "tzedek u'mishpat" (social justice). This interpretation, obviously based on Breishit 18:19, is rather amazing, for most everyone thinks that a "chok" in the Bible defines a law that 'doesn't make sense' (see Rashi on 26:5) - and here Ramban applies it to the laws that make the most sense.
TOROTEI - Here, Ramban follows the popular understanding of the word "torah" as referring to God's eternal laws, and hence during the time period of Avraham, it must refer to the actual 'mitzvos' that he kept, such as brit milah & the seven Noachide laws.
Ibn Ezra (Rav Avraham Ben Meir 1092-1167) also follows the third approach, looking for the simple meaning of each word, and applying it to Avraham's own life. Ibn Ezra begins by understanding
MISHMERETI as a general category that includes all of the three sub-categories that follow -
MITZVOTEI CHUKOTEI v'TORATEI.
CHUKOTEI = following God's way of life ('engraved' in his heart)
TOROTEI = by fulfilling the mitzvah of brit milah.
Note how these last three definitions are essentially identical to Ramban's interpretation "al derech ha'pshat". Interesting to note that Ibn Ezra lived before Ramban. Ibn Ezra makes no attempt to find a textual parallel for each word in this pasuk. Instead, he follows the concept behind the word.
Radak's (Rav David Kimchi (1160-1235) approach is quite similar to Ibn Ezra's, for he also understands each of these words as general categories. However, Ibn Ezra seems to limit his examples to those mitzvot that Avraham himself was commanded, while Radak 'expands the collection' by including ALL of the mitzvot of Bnei Noach (assuming that Avraham was commanded to keep them).
Then, within this collection of mitzvot, Radak differentiates between "mitzvot", and "chukim" etc. based on the definition of these categories later on in Chumash (e.g. "mitzvotei" refers to the "mitzvot sichliyot" (the laws that man can arrive at using his own common sense - like stealing and killing etc).
To conclude it is important to note how Ibn Ezra, Ramban, and Rashbam all explained the word "chukotei" - as referring to God's 'way of life' - implying being a just an upright person, and acting with kindness to others.
The reason why is rather simple. The word "chok" in Hebrew implies something set that doesn't change - like statutes (or technically speaking something engraved). In this sense, the laws of nature are referred to as "chukim" - for they don't change (see Yirmiyahu 33:25).
Therefore, when God mentions "chukotei" - they refer to His (God's) way of life - as His ways are to be kind and to uphold justice. In this manner, Avraham emulated God by acting in His ways - and thus setting an example for others to follow. The fact that so many commentators emphasize this point as a key element in Avraham's own life, reflects their understanding that being kind, just, and upright must be a core value in Judiasm. Even though there may be a controversy concerning which specific mitzvot the Avot kept (be it 613 or 7) - everyone agrees that their greatness was embodies in their 'way of life' - their moral behavior, social justice, and their dedication towards making a Name for God, thus setting a model for others to learn from. Also known as Kiddush Hashem-The sanctification of the “Almighty’s Name”.
Due to space restrictions I did not include the following commentators:
a) Chizkuni (Rav Chezkiah Ben Manoah (1240)
b) Seforno (Rav Ovadia Ben Yaakov (1475-1550)
If you would like a summary of there comments on the above idea, I would be happy to send them to you. I welcome your comments and questions on this powerhouse topic.
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