Diplomacy and Cold Peace is Better Than Open Hatred

Parshat Toldot

by Rabbi Avi Billet

Some of the commentaries suggest that Akedat Yitzchak was, in some way, a reaction to what took place immediately before it in the Torah, the treaty that Avraham made with Avimelekh. That treaty, in which Avraham ceded some of the land promised to him by God, was a treaty Avraham, arguably, had no right to make without God’s instruction. As a result, this approach offers, he was challenged to wonder what the promises to him were worth if he would be tasked by God to take his son’s life. 

All that at least being a possibility, one wonders why Yitzchak would make the same mistake. 

Truth be told, Yitzchak’s similar encounter with Avimelekh is, on the one hand, not really a treaty. Secondly, he is bound by the treaty that his father made. Despite that, Yitzchak does have grievances over how he was treated by Avimelekh’s people, particularly since there had actually been a treaty between Avimelekh and Avraham’s family (note: Avimelekh might be a title similar to Pharaoh, so he might be dealing with a different person than the one Avraham dealt with). 

Avraham's Children (and daughter?)

 Full transparency: I had already decided on this week’s topic, when I accidentally came across an article entitled “Did Avraham Have a Daughter?” - https://www.israelnationalnews.com/news/399547 Thankfully, my research did not include the author’s main source (Rav Hirsch) so here we go. 

Parshat Chayei Sarah

by Rabbi Avi Billet

Rabbi Baruch HaLevi Epstein (in his Tosefes Bracha) notes the passage in Yevamos 62a that the mitzvah of reproducing (פרו ורבו) is to have a son and a daughter (according to one opinion) – so the parents essentially replace themselves. Avraham focuses on finding a wife for Yitzchak, which based on his analysis (which includes Baba Basra 141a, Bereshis Rabba 60, and Tosefta Bechoros chapter 6) that a wifeless father should usually find a wife for himself before concerning himself with his son finding a wife, unless he has already fulfilled the mitzvah of פרו ורבו. Therefore, the only way Avraham could concern himself with finding a bride for Yitzchak is if he, in fact, had a daughter as well – thus there is good reason to believe he had a daughter, even though the text makes no mention of one. 

 As noted here Seforno is of the opinion, based on Divrei HaYamim I 1:28 that Avraham only had two sons, Yishmael and Yitzchak, and that the 6 children of Keturah (ibid 1:32 and Bereshit 25:2) were hers from a previous union. Seforno describes Avraham as “raising her children” as he compares the situation to Michal bat Shaul being credited with giving birth to 5 children to Adriel (her sister’s husband) (Shmuel II 21:8), while a different verse tells us Michal never had children (Shmuel II 6:23)! Just as she raised her sister’s children that she didn’t birth, Avraham raised Keturah’s children that he did not father. 

Doing Righteousness and Justice - Learning from Sodom

Parshat Vayera 

by Rabbi Avi Billet

Parshas Noach usually raises the question of what Noach’s “righteousness” was – in his generation only? Would he have been considered righteous in a different time period? – and the comparison is often made to Avraham, who defended wicked people. 

The Torah does not report on Noach advocating on behalf of the people of his time, nor does it present him as trying to get others to turn or return to God. 

Avraham advocates on behalf of the people of the five cities – Sodom, Amora, Admah, Tzvoyim, Bela (Tzo’ar). And he clearly walks around the land calling out in God’s name, letting the people know of the existence of God. 

 The many stories the Torah tells us of Avraham indicate a man who is prominent, at times wealthy, who communicates with outsiders (not co-religionists), who cannot be ignored. 

Bondage Makes For the Greatest Bond of the Ages

Parshat Lekh Lekha

by Rabbi Avi Billet

One of the great conundrums we face in understanding the history of our people, going back to Avraham Avinu, is why there was a need for exile? If God wanted Avraham’s descendants to inherit the land He gifted to our forefathers, why not just have it start with the birth of Yitzchak, with some kind of blueprint that as the family grows, they will spread further and further from the center, ultimately occupying the whole land, as promised? 

Perhaps it does not take too much imagination to see that things don’t necessarily work that way. Even in the recent election we saw how Americans have very different ideas as to what direction the country should be headed (to use a bland cliché). Even after only 250 years, the “United” country seems very “divided” over a number of issues. There is a Constitution, which some look at as the founding document behind which all future laws must be scrutinized. Others see it as a living document which was good in its time but needs to be rewritten for the realities of our times. 

Tzohar – Illuminating Where There is Darkness

See here for a different discussion based in explaining Tzohar

Parshat Noach

by Rabbi Avi Billet

One of the early instructions given to Noach is to make a “Tzohar” for the Ark. What is Tzohar? While many people are likely familiar with what Rashi says (which we’ll get back to), it is interesting to note that Rashi’s presentation (though he’s really noting different opinions) is not exhaustive. 

The discussion surrounding what Tzohar (spelled צהר) means is based in the question of what the original Hebrew refers to. For example, צהרים refers to the light of midday, as even in modern Hebrew, whether one is לפני (before) the צהרים (in the morning) or אחר (after) the צהרים (afternoon) is a clear distinction in time that is based on High Noon. Does צהר come from צהרים? 

 The Gemara in Sanhedrin 108b says it does! צהר תעשה לתבה, אמר רבי יוחנן: אמר לו הקדוש ברוך הוא לנח: קבע בה אבנים טובות ומרגליות, כדי שיהיו מאירות לכם כצהרים. Rabbi Yochanan explains that God told Noach to take precious stones that would illuminate like the day (צהרים).