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Chayei Sara | "The Speech of the Forefathers' Servants"

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Summarized by Rav Eliyahu Blumenzweig

 

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Dedicated by Susan and Jacques Gorlin in commemoration of the third yahrzeit of Boris Gorlin, Boruch ben Asher Zelig, A"H, 28 Mar Cheshvan 5759.

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     Chazal teach us that "the speech of the servants of the forefathers is more beautiful than the Torah of [the forefathers'] descendants."  What is responsible for this?

 

     It would seem that this is nothing more than a single instance of Rabbi Yitzchak's general question, which Rashi uses as the opening to his commentary on the Torah: "Surely the Torah should have started only at the point where we are told, 'This month shall be for you the beginning of the months...,' for this is the first mitzva which Benei Yisrael were commanded.  Why, then, did God start with the whole story of what took place 'in the beginning?'  The reason is that 'He shall tell the might of His deeds to His nation.'"  This means that we have to know what to answer the nations of the world.

 

     The Ramban holds that Rabbi Yitzchak's question is meant to achieve more than simply providing a reason for the story of Bereishit.  In his opinion, the principle that "the deeds of the fathers foreshadow [those of] the children" does not mean that anything which happened to the forefathers will happen to their descendants as well.  Rather, the deeds of the forefathers represent guidelines and instruction to their descendants as to what represents proper behavior.

 

     We find two types of instruction in the Torah.  One type is presented in the form of mitzvot, stipulating the various actions which a person must perform or refrain from performing.  The second type is embodied in the character of those people whose actions, behavior and way of life is meant to guide us.  Sometimes the practical example set by a living character directs and influences us to a much greater extent than the mere codification of that lifestyle in the form of mitzvot.  This is particularly true of the mitzvot pertaining to inter-personal relationships, where it is often difficult to lay down precise and accurate guidelines.  The Torah does not leave it entirely up to the individual's discretion to decide how to behave towards others, but at the same time we are also not given a complete list of specific instructions regarding every situation which might arise during the course of our lives.

 

     The study of a real, live character, in all its detail, including all his behavior (in every situation, and in moments of crisis and change) as well as the impression and influence which he leaves on those around him, provides one with a complete picture which he can strive to emulate.

 

     When faced with the temptation of sin, Yosef - who obviously was well-versed in the prohibitions pertaining to  sexual immorality - suddenly saw before him the image of his father who appeared to him and inspired him - and therefore desisted from sin.  Rav (one of the Sages of the gemara) or Rebbi (according to a different view) said of himself that he was sharper than his colleagues thanks to his continual sense Rabbi Meir standing behind him. (Eiruvin 13b)

 

     This sensing - even only in the realm of the imagination - of personalities of high spiritual stature has the power to guide a person's lifestyle and influence his everyday actions.

 

(Originally delivered at Seuda Shelishit, Shabbat Parashat  Chayei Sara 5732.

Translated by Kaeren Fish.)

 

 

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