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Parshat Vayeira

The following translation by Mr. Eliyahu Munk is an excerpt from the book Shney Luchot HaBrit -- the Sh'lah

“G-d appeared to Abraham in the Plains of Mamre while he was sitting at the entrance of the tent in the hottest part of the day” (ch.18 v. 1). Since it had been Mamre who had advised Abraham on the matter of his circumcision, he is mentioned here, and G-d appeared to Abraham on his land. Many people ask how it was possible that Abraham should have consulted with this man about such a question.  None of the answers that I have seen have satisfied me.  I consider it blasphemous for someone to suggest that Abraham made the performance of the commandment subject to Mamre’s advice.  All Abraham could have done was to consult with Mamre on how to perform this commandment, since he had also been commanded to circumcise Ishmael and all the members of his household.  There was always the chance that members of Abraham’s household would refuse to undergo the operation.  We have proof of this from Ishmael’s boast that he had not refused.  Abraham therefore consulted how best to convince all parties concerned to comply with G-d's command.

The moral lesson to be learned from this is that when one is instructed to fulfill a certain mitzvah, one should consult with a qualified person how best to fulfill it.

Abraham already observed all the mitzvoth of the Torah before they were obligatory. He knew that the mitzvah of circumcision would be commanded sooner or later. He consulted with Mamre whether he should perform this mitzvah prior to being commanded, since unlike other mitzvoth, this one could only be performed once in his lifetime, and, as it turns out, is a commandment which very much hinges on performance on time, i.e. milah bizmanah.  The optimal way of performing this commandment is at the appropriate time.

 

“He said, ‘Sir, if you would, do not go on without stopping by me’.” (ch.18 v.3). We learn from here that when one tries to do someone a favor one should describe it in such a way that the recipient feels it is he who is doing the favor by accepting the same. When one creates such an atmosphere, the recipient will not decline; he will not think that the donor will boast about having done him a particular favor. This is why Abraham described himself as in those people’s debt if they honored him with their presence...

 

...“Abraham then complained to Abimelekh about the well that Abimelekh’s servants had taken by force.” (ch. 21 v.25). Rabbi Yossi in the name of Rabbi Chaninah says that admonition eventually produces a feeling of love for the one who admonishes. We know this from Proverbs 9,8: “Admonish the wise and he will love you.” Rabbi Yossi firmly believed that any “peace” that does not include admonition is no true peace (Bereshit Rabbah 54,3). If someone hates someone else in his heart believing that person had somehow committed a wrong against him, he should not nurture hatred in his heart but take the matter up with the person concerned so as to restore good relations, by giving the one who did the wrong a chance to apologize.  Thus love and harmony will be restored between them.

 

The Akeida (binding of Yitzchak) (Ch. 22 vs.1-19) teaches that a person must put his entire personality at G-d’s disposal; certainly so if it is only a question of one of his limbs and even more so if it be a question of one of his shortcomings such as the tendency to get up late for public prayer and Torah study.  Whenever one finds that one’s personal inclination conflicts with the revealed will of G-d, one must suppress one’s own will in favor of doing G-d’s will.  When one is confronted with the opportunity to either perform a mitzvah, or with the chance to sin (in a manner not detected by his fellow-man), he should ask himself if perchance G-d is not testing him just as G-d had tested Abraham.  One can never be certain that G-d does not test one and should consider this before arriving at any decision.  Hail to the person who constantly reflects on how G-d would wish him to act.

 
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