Month: November 2014

Parshas Toldos

Bs”d

Parshas Toldos (5775)
by Mordechai Dolinsky

27:1 Rashi brings a puzzling Chazal that Yitzchok’s lost sensitivity of his eyesight was caused by the tears of the Malachim crying at the thought of Yitzchok about to be shechted. Perhaps we can explain – Yitzchok was the future of Klal Yisroel and the akaida was about to sacrifice this. Yitzchok had a supreme clarity of emes. Nothing stands in the way of the Ratzon Hashem. The Malachim were weeping for Klal Yisroel—the metzius of Klal Yisroel. Yitzcho had a clarity and insight in the Ratzon Hashem. No questions. Not the slightest doubt. The Malachim had the question—those were the tears of the greatest Malachim—the Malachai Hashoress. And they had such anguish. This dulled his eyesight, the weakened the greatest clarity of the sharpness of the Ratzon Hashem, the emes of the emes. I f the Malachai Hashoress are having it hard to accept this weakened his perspective of emes and he lost his sensitivity to feel the negativity of Esav.

Have a wonderful Shabbos and Chodesh.

Parshas Chayei Sara

Bs”d

Parshas Chayei Sara (5775)
by Mordechai Dolinsky

In the episode of Avraham’s sending Eliezer with the awesome responsibility for Yitzchok, Eliezer is almost always referred to as the עבד (13 times). This is obviously very significant. Perhaps we can offer an explanation that the ordinary understanding of the whole episode in this extraordinary demonstration of the יד השם Eliezer played the role of a mere pawn, serving as a loyal servant that the ברכה of Avaham Avinu should come to a reality, but not having a deep, significant involvement. However, perhaps we can say that for Eliezer to be involved in such a meaningful role of the creation of Klal Yisroel and to merit to be the one to bring to reality the ברכה of Avraham Avinu he had to be on an extraordinarily high level of רוחניות. To request of השם ית’ Himself that He should make an open demonstration of the zivug of Yitzchok, this he could never accomplish with his own greatness; only through the supreme loftiness of Avraham Avinu. To be part of this he had to be on a level of complete התבטלות to Avraham; removing, putting down, and eradicating his own personal individuality. This we can say is the real significance of his being referred to constantly in the episode as עבד. He wasn’t just the יד of Avraham, he was like the body of Avraham.

In the parsha a number of times Eliezer is referred to as האיש. This can be explained that in his dealings with Lavan he had to reverse his role, to show strength, confidence and firmness against their attempts to sabotage.

Chazal tell us that after this episode he was no long ארור כנען but he became ברוך. The conventional understanding of this was that this was a reward. According to our new understanding of Eliezer’s role we can say he became ברוך as a result of his clinging and becoming one with Avraham.