Rabbi Doniel Staum, LMSW
Rabbi, Kehillat New Hempstead
Rebbe/Guidance Counselor – ASHAR
Principal – Ohr Naftoli- New Windsor
STAM
TORAH
PARSHAS
TOLDOS 5775
GENERATION
TO GENERATION”
This past Shabbos I experienced a moment of
wistful nostalgia. The chazzan who was leading the Musaf services had yahrtzeit[1]
for his mother. During the kedusha prayer when it is customary to sing part of the
prayer,[2]
the chazzan sang a tune uncommonly used for those words. It was the tune of the
melody, “Oyfn pripetchik”.[3]
It
struck me because that was the song my Zeide – whose yahrtzeit was two days
later – would often sing to me.[4] For a moment I was again a
seven year old boy sitting on the bed in my grandparent’s apartment with my
Zeide sitting next to me singing those very words to me.
“And these are the offspring of Yitzchak,
son of Avrohom; Avrohom begot Yitzchak”[5].
Rashi explains why the Torah reiterates that Avrohom was the father of Yitzchak.
The cynics of the generation claimed that Yitzchak could not have possibly been
the son of Avrohom and Sarah, who had not borne a son for so many decades and
now were well past their childbearing years. They therefore countered that when
Avimelech, the king of the Philistines, abducted Sarah she became pregnant from
him, and Yitzchok was his son. In order to disprove them, G-d made Avrohom and
Yitzchak’s physical features identical so that even the scoffers had to admit that
they were wrong.
The assertion of the scoffers seems
completely preposterous. The truth was that Avrohom already had a child, i.e.
Yishmael, which made it clear that Sarah’s barrenness was not due to a
deficiency in him. In fact, Chazal[6]
say that Sarah was an “aylanus”, i.e. her body was physically unable to bear a
child. If so, even if she had conceived from Avimelech it would not be much
less of a miracle than if she conceived from Avrohom. If so, what were the
cynics trying to accomplish with their derisive claim?
Rabbi Yaakov Galinsky zt’l explained that
the scoffers had no qualms about admitting to miracles and supernatural occurrences.
Their goal was to hinder the perpetuation of the legacy of Avrohom.
The Mishna[7]
states: “There were ten generations from Adam until Noach – to show the degree
of His (G-d’s) patience; for all those generations increasingly angered Him
until he brought upon them the waters of the flood. There were ten generations
from Noach until Avrohom – to show the degree of His patience; for all those
generations angered Him increasingly, until our forefather Avrohom came and
received reward corresponding to all of them.”
How can the Mishna assert that all of the
generations between Noach and Avrohom were wicked, if there were righteous men
such as Shem, Ever, Mesushelach, and Chanoch?
The answer is that despite the fact that
there were sparks of greatness, there was no continuation. Those righteous
individuals were unable to transmit their beliefs and righteous lifestyles to
their children and, therefore, their saintliness ended with them.
Avrohom Avinu however, ensured that his legacy
would live on by imparting his beliefs to his children: “Avrohom begot
Yitzchok”. There was a perpetuation that ensured that the spark of Avrohom would
continue to flourish after his passing.
It was that continuity that made the
scoffers apprehensive. They asserted that although Sarah may have indeed become
miraculously pregnant, the child was not Avrohom’s but Avimelech’s. In so
doing, they hoped to sever the legacy of holiness and divinity that Avrohom had
promulgated and taught.
Rabbi Galinsky concluded that in every
generation there have been (and are) scoffers with the same goal in mind of
hindering the transmission of the Torah and its values. The only thing that
changes is their title, e.g. Sadducees, Kararites, Boethusians, etc.
In our generation too scoffers are
relentless in their pursuit to undermine and destroy the continuity of our
legacy and traditions. Yet, the continuation of the transmission of Avrohom’s
legacy continues.
When G-d was about to destroy Sodom
There were many reasons that G-d could have
mentioned in explaining the reason for His extreme love for Avrohom. Yet, above
all He mentioned the fact that Avrohom educated his children.
A person reveals his true passions and
values by what he strives to imbue in his children. The fact that Avrohom was
so involved in the promulgation of his values and beliefs demonstrated that
they were of seminal importance to him.
The Chasam Sofer questions why Avrohom was
unaware of G-d’s intent to destroy Sodom Sodom
The Chasam Sofer explains that, in truth,
Avrohom did not reach the same levels of prophecy as his successors. It was not
because he was unworthy of those levels but because he did not devote the
necessary time and efforts to reach those levels. In order to ascertain the
highest levels of prophecy one must invest many hours into personal growth,
including engaging in deep introspection in utter seclusion. However, it is
almost impossible for one to engage in exalted ponderings in prolonged
isolation and still be able to teach on a rudimentary level. Avrohom preferred
to afford that time and energy to the education of his family and disciples.
Essentially, Avrohom gave up his own greatness for the edification of his
family and students.
With this understanding the wording of the
pasuk is beautifully understood. G-d said, “Shall I conceal from Avrohom what I
am about to do?... 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 bring upon Avrohom that which He had spoken of him’.” The
reason Avrohom did not know about the imminent destruction is because of his
‘prophetic deficiency’, which itself was a result of the fact that, “he
commands his children and his household after him that they keep the way of
G-d”. If so, G-d felt Avrohom should not lose out because of his full
involvement in the education of his household.
This thought from the Chasam Sofer has
powerful ramifications. At times we may want to engage in ‘loftier Judaism’. We
may want to add stringencies or other worthy ideals to our religious
observance. But we must never forget that our primary role is to educate our
children and to foster within them love and appreciation for our beliefs.
This can perhaps also explain why the
righteous individuals who preceded Avrohom were unable to influence their own children
and their generation. They may have been too invested in their own personal
growth, hoping that they would be able to inspire others by osmosis. They
failed to realize that without active education one cannot inspire and
influence others.
In parshas Ki Sisa when the Torah
reiterates the centrality and holiness of Shabbos it says, “The children of Israel
In regards to observing the Torah’s laws
and mitzvos, the Torah itself demands, “You shall live by them”[11],
on which the gemara[12]
expounds, “and not die by them.” In light of the aforementioned insights we can
offer a homiletical explanation of the verse: One must live his life in such a
manner that his children will follow in his footsteps and adhere to the Torah
as he did. Thus, he will live beyond death in the actions and lives of his
successors. “You shall live by them”, i.e. to observe the Torah in such a
manner that it will vicariously ensure eternal life.
As we usher in the month of Kislev, the
excitement for the holiday of Chanukah begins to be palpable. When the
Syrian-Greeks imposed their heinous decrees on the hapless Jews their intent
was not to stop them from studying Torah completely. The Greeks were a cultured
people who appreciated knowledge and wisdom and they saw the Torah as a mere
book of wisdom. Their intent was to destroy the unbroken chain of Jewish tradition
and our sense of mission and purpose.
The Syrian-Greeks sought to extinguish our flame
but the righteous Maccabes proved that its light is eternal. Its light will
continue to cast its ethereal glow, well beyond our own mortality and temporal
existence.
“To make the Shabbos an eternal covenant
for their generations.”
“Yitzchak, son of Avrohom; Avrohom begot
Yitzchak”
[1] The
anniversary of the day of death
[3] Composed by
the noted Yiddish lyricist, M. M. Warshavsky (1840-1907) [The
chazzan later informed me that his mother would sing that song to him when he
was a child.]
[4] It is a song which depicts little children who are being
taught the letters of the Hebrew alphabet by their Rebbe, huddled around a fire
warming their hearts and souls. The teacher exhorts his students to remember
that all the tears and hope of our people are inextricably bound to those
letters.
[5] 25:19
[6] Yevamos 64b
[7] Avos 5:2
[8] Bereishis
18:17-19
[9] Shemos
31:16
[10] In a world of talking toys and dolls and electronic
games which are forbidden to be played with on Shabbos, this is no simple task.
If our children view Shabbos merely as a day of “NO” (i.e. “you can’t play with
this”; “you can’t play with that”) they will surely not enjoy it. The concepts of
having a “Shabbos party”, as well as the fact that children receive extra
attention from parents are integral components of a child’s Shabbos observance
and education. A therapist related that when he wants to understand the
dynamics of a family and how a child feels at home his first inquiry is about
the family’s Shabbos table. “Describe to me the atmosphere at your Shabbos
table.”
[11] Vayikra
18:5
[12] Sanhedrin
74a
0 comments:
Post a Comment