PARASHA VAYERA - REFLEXIONES DAVID PINTO HANINAH

Following Tradition

This week is very significant, for it is a week that marks the passing of three great tzaddikim who were unique for establishing the Jewish way of life in exact accord with the tradition passed down from our an- cestors, without steering one iota from the truth. The first one, whose yahrzeit falls tomorrow, is Maran the Chazon Ish zya”a, about whom one can say that he es- tablished authentic Judaism in Eretz Yisrael after the destruction of European Jewry. Without any reserva- tions or fear, he fought back against those who wished to obliterate tradition from the survivors who came to settle in the Holy Land. A famous meeting took place between the Chazon Ish and the first Israeli Prime Minister, David Ben Gurion, in which the Chazon Ish illustrated his position using the parable of the full and empty wagon.

The Prime Minister, who initiated the meeting, ex- plained that he promotes ‘dual existence’ between the religious and secular factors, and he anticipates con- cessions from both sides so as to achieve a balance. The  Chazon  Ish  compared  the  matter  to  a  narrow bridge that has enough room for only one wagon to pass. Two wagons come face to face with each other in the middle of the bridge, each one approaching from a different direction. One is crammed full with heavy loads, while the second wagon is empty. The Chazon Ish pointedly asked the Prime Minister for his opinion on which wagon must yield and retrace his tracks to vacate the way.

Even though the truth was clear and even Ben Gurion  understood  that the wagon  of secularization was not particularly full, the Chazon Ish realized that he would not succeed in changing the Prime Minister’s opinion. Rather, he made it unequivocally clear to him that compromises  concerning  Judaism  do not come into question at all.

The fifteenth of Cheshvan marks the passing of my grandfather,  the tzaddik  Harav  Chaim  Pinto  Hakatan zya”a, who passed away on this day and was buried the following day in Casablanca.  Throughout  his life,

my grandfather zya”a was concerned about remaining faithful to traditional religious practice without deviat- ing in the slightest, and also instilled this conduct in his children. It is in his merit that still today we are faithful to the tradition of our ancestors in all our ways.

The sixteenth  of Cheshvan  marks the passing  of Maran  Rosh  HaYeshiva,  Harav  Shach  zya”a,  whom I merited visiting and learning from his teachings. Maran Harav Shach zya”a was the Gadol Hador who fought powerfully against all those who tried to change and compromise on matters of tradition. Maran Har- av Shach zt”l was accustomed to saying, “I myself do not know anything. When I decide on a certain mat- ter I consider what the Chafetz Chaim zt”l would have ruled, or Rabbi Chaim Ozer zt”l, the Chazon Ish zt”l, or the Brisker Rav zt”l, and with every question that I face I try to figure out what they would have ruled, and that is how I determine the matter.”

Once several askanim went to Maran Harav Shach zya”a to ask his advice about a certain matter concern- ing the community. After hearing his objection to the matter, the askanim tried to discerningly present the advantages. But Maran replied, I am not arguing with the logic that you present. It could be that you are cor- rect and there is logic in what you say, but one does not lead Klal Yisrael with logical theories, not even with correct opinions. One leads Klal Yisrael with tradition only, and the tradition from the Chafetz Chaim on this matter is that it is not the correct path, so this counter- balances all your theories.

We  must  learn  from  these  lofty  tzaddikim  that the tradition passed down from our ancestors is the correct and true path that has been handed down to us from generation to generation, all the way back to Moshe Rabbeinu at Har Sinai. And even if it seems to us that the generation has changed and it is necessary to ‘update’ the guidelines, we must accept the opinion of the Gedolei Hador and the tzaddikim who are able to see far off into the distance, and whose discretion is ‘da’at Torah’, the Torah opinion.

 

Hilula

Today is the hilula of my grandfather the tzaddik, Rabbi Chaim Pinto zya”a, my father’s father, who was also known as Rabbi Chaim Pinto Hakatan, so as to differentiate between his grandfather Rabbi Chaim Pinto Hagadol zya”a. It is fitting to describe my grandfather as someone whose entire life was in Torah and assisting others. He would regularly sit among the poor and meet their needs through the donations that he collected for them. He asked for neither luxuries nor a comfortable life for himself; his only interest was Torah study without cessation.

Since Torah was my grandfather’s main aspiration in life, his opinion was considered ‘da’at Torah’ and his declarations would always come to fruition as in the concept, ‘A tzaddik decrees and Hashem fulfills’.

Once Rabbi Chaim Pinto zya”a went to collect money for hachnasat kallah as was his custom. He passed by the store of the local silversmith and asked him to donate towards the cause. The silversmith replied, “I don’t have anything to give you”. When Rabbi Chaim heard this, he said, “I will wait here until a woman will come and buy from you all the jewelry that you have in your store. Then, from the money that you will earn, you will be able to give me tzedakah.”

Just as the tzaddik had predicted, a few minutes later, a prominent looking woman entered the store and bought his entire stock. As soon as the woman left, Rabbi Chaim told the silversmith, “Now you have money to give me for the mitzvah of hachnasat kallah.”

We must follow in my grandfather’s saintly ways, but mistaken is the one who presumes that he was a heavenly angel and not everyone can achieve this level. For anyone who studies Torah al- lowing it to become the joy of his life, can achieve the level of ‘tzaddik’ for whom Hashem changes nature according to his bidding.

Someone once came to me in America and asked my advice about whom to vote for in the upcoming American elections. I told him that I am not familiar with the candidates and I also do not know what the American Rabbanim say about the matter, therefore I cannot help him. But he insisted and said that he came to ask my advice and how should he now proceed.

Hashem helped me and put the right counsel in my heart. I told him that if he merits studying much Torah until he actually becomes part of the Torah, he will know by himself who to vote for, and his decision will be considered as ‘da’at Torah’. But the first thing is to ‘vote’ for Hashem, and decide that he will no longer pursue pleasures and luxuries but only spirituality, as much as he can.

He liked my answer and understood that the main thing in life is not knowing who to vote for, but how much Torah one studies and how many mitzvot one fulfills. I do not know for whom he voted in the end, but I hope that he changed his way of life somewhat as a result of my answer.

Love for Others

In this week’s Parsha, the Torah describes how Lot honored the angels and begged them to enter his home, even though he knew that the Sodomites despised hospitality and through this act he was risking his life and the lives of his family. Lot learned this attribute of hospitality from the home of his uncle, Avraham Avinu and it was so deeply ingrained in his soul that he was pre- pared to endanger his life for it.

We will try to understand why the Torah praises Avraham Avinu greatly for his acts of kindness, for going out in the heat of the day while he was still weak from his brit milah so that he could in- vite visitors and serve them with the very best, while Lot too was prepared to sacrifice his soul for this mitzvah and even endangered his daughter’s lives so that his visitors would not be harmed.

The answer could be that Avraham Avinu devoted himself to the angels and toiled on their behalf, all the while thinking that they were ordinary Gentile passersby. Despite this, he accorded them honor as if they were exalted personages. But Lot devoted himself to his visitors and did his utmost for them since he knew that they were angels. This is why the Torah does not praise him in the same way that it praises Avraham Avinu, the pillar of chesed.

The attributes of honoring and loving others, no matter their status, was ingrained in me by my dear parents who excelled in treating every single person with honor no matter their position, including non-Jews. In her final days, Ima a”h could no longer speak, and my dear brother merited hearing Ima’s last words before the ability to speak was taken from her. He even filmed her words on a short video and showed it to me.

It was a conversation that took place between Ima and her caregiver who attended to her. The caregiver turned to her and said, “Rabbanit, maybe eat something, you haven’t eaten anything the entire day.” And Ima a”h, despite her waning strength, answered her with recognizable effort, “And did you eat?! I know that you are hungry, eat something.”

The caregiver answered her, “I am okay, but you are weak and didn’t eat anything yet. Maybe have something to eat.” And Ima again answered, “I can’t eat but please, take care of yourself and eat something, for you too didn’t eat anything since the morning.”

This was Ima’s last conversation in This World, a short conversation but full of love and con- cern for the other, no matter her status. This is how she conducted herself her entire life, all that she possessed she gave to others and all her thoughts were dedicated to helping others, Jew or non-Jew. May her memory be a blessing, and may it be His will that she should be an advocate for all am Yisrael, whatever their standing.

 

Faith in Hashem in Troubling Times Too

 

In this week’s Parsha the Torah describes how Avraham  sent  Hagar  away  from  his home  in accor- dance with his wife Sarah’s request,  for she did not want their son Yitzchak to grow up together with Yishmael. On the words, “she strayed in the desert of Beer-Sheva”  (Bereishit  21:14),  Chazal  expound  that she strayed back to the idolatry of her father’s house. This means that although for many years Hagar lived in  Avraham’s  house  where  she  saw  great  miracles, and it was a house that even angels would frequent, nevertheless the moment Avraham sent her away and she was no longer in the company of tzaddikim,  she no longer believed in Hashem and re-adopted atheism and belief in the god’s of the nations.

This is difficult to understand. Many years before Yitzchak’s  birth when Hagar was pregnant with Yish- mael, the Torah describes how Hagar belittled Sarah for not being ‘worthy’ of having children. As a result, Sarah  dealt  harshly  with  Hagar  who  then  fled from her.  A G-dly  angel  appeared  to Hagar  and  told  her to return  to Avraham’s  home  despite  the  difficulty. Hagar, who believed in Hashem, accepted the direc- tive and agreed to submit herself to Sarah’s domina- tion. This being the case, what caused Hagar, now that she was once again driven away, to abandon her faith and deny Hashem’s existence?

The reason could be that when the angel persuad- ed Hagar to return to Avraham and Sarah’s house, he promised  her that Hashem  will greatly  increase  her offspring  and they will not be counted  due to their abundance.  So now that she saw her son lying ill in the desert and it seemed  that he was about to die, at this difficult juncture when she saw no hope, she abandoned her faith and denied Hashem, for accord- ing to nature she saw no way that the promise would be fulfilled.

Many people  think that they believe  in Hashem and even come to ask tzaddikim  for blessings.  They may also give much charity to Torah institutions  and support  those  who  study  Torah.  But  all this  is true until they are faced with some tragedy or challenge, for when this happens and they don’t see that their charitable  ways helped them, they forget their faith and no longer believe in the power of charity. These people must learn from Hagar’s mistake for this is how she behaved.  It is a mistake  to deny Hashem’s  exis- tence in times of difficulty and hardship, for even in troubling times Hashem is with us and can deliver us, even if there doesn’t seem to be any natural path to salvation.

Once when I was in New York someone ap- proached  me and told me that the doctors had dis- covered a growth in his head r”l, and they give him no chance of surviving. He told me that his world has fallen apart and he is in despair. Since I knew him as a G-d fearing Jew, I wished him good health and blessed him in the merit of my holy ancestors  zya”a that he should have a complete recovery. I added that partic- ularly when it seems that there is no hope and it is clear that there is no one but Hashem  and only He can help, if he strengthens his faith in Hashem he will merit salvation.

I saw that he understood  my intentions  and in- deed went over to a corner where he tearfully prayed to Hashem from the depths of his heart, asking Him to heal him. He added that in the merit of the tzaddik Rabbeinu Moshe Aharon Pinto zya”a, in whose mem- ory the Beit Midrash  in which he is praying  was es- tablished, should stand for him for a recovery. And re- markably, his faith in Hashem particularly at this time is what stood in his stead. A few days later a repeat X-ray showed  that the growth  had miraculously  dis- appeared!  Since the doctors  were totally perplexed, they asked him to repeat the test, but once again the picture was clear - the growth had disappeared as if it never was! It was nothing more than a miracle.

Love for Hashem in All Situations

The Gemarah (Sanhedrin 89b) describes a con- versation that took place between Yitzchak and Yish- mael. “Yishmael said to Yitzchak, I am greater than you in mitzvot, for your father circumcised you when you were eight days old and you could not protest, while I was thirteen years old when I was circum- cised, and I could have protested. Yitzchak replied, with one organ you are provoking me, if Hashem would tell me ‘sacrifice yourself before Me’, I would sacrifice myself. Immediately, ‘G-d tested Avraham’ (with the trial of the Akeidah).”

Seemingly, Yishmael’s claim was correct, for Yitzchak had no proof that he would indeed be will- ing to sacrifice himself at Hashem’s command, for Avraham had not yet been ordered to bind Yitzchak on the Altar. Yishmael too could have claimed that if he would be asked to sacrifice himself he would agree. Since there are no proofs, how was Yitzchak’s answer a suitable retort?

It can be compared to a king who wishes to ac- quire a new crown. He summons two goldsmiths to his palace and asks them to fashion him a new crown. However, he did not mention anything about payment and also did not supply them with the materials with which to create the crown. The first goldsmith, trying to save himself the expense, did what he was told and prepared a fitting crown for the king, but instead of adorning it, he was stingy and sparing with the raw materials. On the other hand, the second goldsmith who loved the king dearly and wished to honor him, prepared a magnificent, stylish crown for the king, inset with precious stones that he stretched himself to acquire. Money was not part of the equation, he even tried to borrow from others to have the means to embellish the crown even more.

When the two goldsmiths offered their creations to the king, it was clear which crown gave the king more pleasure. The king turned to the miserly gold-smith and said, “You are aware that I do not lack money. Did you imagine that I wouldn’t repay you generously if you produce a beautiful piece of work?

This is how Yitzchak countered Yishmael’s claim. You are right that you fulfilled the King’s command, and even showed self-sacrifice in doing so, but you only did explicitly what the King asked you to do, and even this you did reluctantly, for you know that the King’s command has to be obeyed. But I am willing to sacrifice my life for the King’s command, even before knowing what this command will entail, for my soul yearns to fulfill the King’s wish and glorify and honor Him. Therefore, it is obvious that even if He tells me to be slaughtered on the Altar to sanctify His Name, I will do it willingly, for I trust Hashem Yitbarach that all that He does is for my good and no harm will come to me from it. And even if I do not understand how, I will follow His command with eyes closed, without asking any questions.

We are all familiar with stories about great tzad- dikim who were immersed in Avodat Hashem and Torah study, and even when they were faced with a great hardship or difficult illness, they diligently continued their Torah study and mitzvah observance with all their strength. Many times we wonder from where that elderly tzaddik drew the strength. But ac- cording to what we have explained, it is now clear. It is not a matter of inner work when actually faced with the illness or hardship, rather it is a result of a lifetime’s work. For one who lives his entire life in this way, longing to fulfill Hashem’ s command no mat- ter the situation, has already prepared himself and drawn so close to His creator, that even the greatest hardship that befalls him cannot extinguish the love that exist between him and his Creator. And this is how he finds himself unable to detach himself from his Torah study and mitzvah observance that are of utmost importance to him.

Misplaced Mercy

As Avraham and Yitzchak approached the site of the Akeidah, Avraham told his young men, “Stay here by yourselves with the donkey, while I and the lad will go yonder; we will worship and we will return to you” (Bereishit 22:5). The Gemarah says (Ketubot

111a) that with the words “with the donkey”, Avra- ham wished to hint to his two attendants that they are ‘a nation who is compared to a donkey’.

This seems surprising since the attendants who accompanied Avraham were Eliezer his servant and Yishmael his son. Concerning Eliezer, the Gemarah tells us (Yoma 28b) that he would soak up and wa- ter others with the Torah of his master. This being the case, certainly Eliezer was great in Torah and the Gemarah tells us about Yishmael (Baba Batra 16b) that at the end of his life he repented. If so, why did Avraham Avinu tell them that they are a nation that is compared to a donkey?

The following idea can explain this difficulty. When Yitzchak Avinu saw his father setting out to offer a sacrifice to Hashem, he asked him “where is the lamb for the offering?” since he saw that Avra- ham had taken with him the fire and the knife, but no lamb. When his father replied that Yitzchak himself will be the lamb for the offering, he greatly rejoiced and carried on walking together with his father with joy. Eliezer and Yishmael also saw that Avraham had not taken a lamb with him, and even though, as Avra- ham’s attendants, they were supposed to take care of all the necessary requirements, they did not ask about the lamb at all for they pitied Yitzchak thinking they might be told that he was the sacrifice.

But Avraham Avinu told them that since this was Hashem’s command, it involves no cruelty and it is not correct to have compassion in a situation where it is forbidden to show compassion, and that is why he told them to remain there with the donkey. The Hebrew word for donkey )רומח(, has the same letters as compassion )םוחר(, for compassion is out of place in a situation that is G-d’s command.

As a Rabbi, I often find myself in this position. I see someone, or a community, who are transgressing a command, and although I know that I am obligat-ed to reprove them, I am filled with compassion for I know that the person will be embarrassed if I rebuke him. However, out of a sense of responsibility for my followers, I suppress my inner feelings of mercy, for one may not have compassion in a situation where Hashem demands  that one reprove. So if I know that my rebuke will be beneficial, I am not afraid of reproving with gentle words, and if called for, I will even reprove with harsh words.

One day after the morning prayers, I met a very wealthy person who with a feeling of great impor-tance, told me that yesterday he had purchased a most impressive, stylish and sophisticated car, for an enormous sum. As he related this, I noticed that he was holding his tallit and tefillin in his hand, which from a quick glance appeared as if they had not un-dergone maintenance for many years. I asked him to show me his tefillin, so he obligingly opened his te-fillin bag and I was most astounded to see old, worn-out tefillin whose color had peeled and were almost unfitting to be used for the mitzvah.

Since I knew that he was open to hearing my words, I gently reproved him and said, “How can it be that you enhance your own honor while you are sparing with the honor of Heaven? If you invested so much in a car, why should you not also invest in purchasing quality tefillin or at least in repairing and enhancing your old ones?

He listened carefully to my words and accepted my rebuke, promising to change his ways and glorify the mitzvot that he performs as much as he glorifies his material possessions.

Shabbat Shalom,

David Chananya Pinto