"Avrom took his wife, Sarai and Lot, his brother's son, and all their possessions that they had amassed, and the souls that they made in Charan…." (Lech Lecha 12,5). Rashi explains the words "the souls that they made" to mean that "Avrahom would convert the men and Sarah would convert the women. Scripture considers them as if they made them."

Since Avrom's goal was to bring as many people to the service of Hashem as possible, it is difficult to understand why he severed his ties with Lot when "there was quarreling between the herdsmen of Avrom's livestock and the herdsmen of Lot's livestock" (Lech Lecha 13,7). As the Torah states, "Please separate from me: If to the left, then I will go to the right, and if to the right, then I will go to the left" (Lech Lecha 13,9). Avrom was concerned with the spiritual lot of the common man. Therefore, it is difficult to comprehend why he was not attentive to the spiritual well being of Lot?

In light of this, it is even more perplexing that when Avrom heard that "they captured Lot and his possessions," he waged war to save Lot - "And Avrom heard that his brother was taken captive, and he armed his initiates who had been born in his house" (Lech Lecha 14,14). Why was Avrom willing to sacrifice his life for Lot and not amenable to allow Lot to remain with him, due to their herdsmen's quarrel?

Reb Yechezkel Levinstein zt"l, the Mashgiach of Mir and Ponevez, explains Avrom's perplexing attitude and behavior towards Lot as follows. Although Avrom's primary mission was to be mekarev people (bring them close to Hashem), he recognized the inherent danger involved with this task. When a person, even an Avrom, must deal closely with people who have not, as of yet, made a commitment to Hashem, it may have a negative impact on his piousness. Avrom understood the need to keep his spirituality intact and knew as well, that kiruv can bring the "influencer" into contact with situations that may jeopardize his level of spirituality.

On the other hand, going to war to save Lot from his kidnappers did not involve any spiritual risks, only physical ones. Avrom felt that he had an obligation to save Lot from death and was willing to risk his life to accomplish this feat. After all, when Avrom told Lot that they must separate from each other, he assured Lot that he would always be there to protect him (Rashi 13,9).

With this in mind, Avrom's seemingly contradictory actions are quite understandable. Certainly, creating and cultivating people who would serve Hashem was vital to Avrom. Definitely, Avrom cared for Lot, as he demonstrated by placing himself in harm's way to save Lot. However, Avrom knew that it is forbidden to forfeit even an iota of one's spiritual essence, even when the important task of kiruv is at hand.

"I am Hashem Who brought you out of Ur Kasdim" (Lech Lecha 15,7). This verse is the only mention in the Torah in regard to Avrom's escape from the fiery furnace, and even this verse only hints to its occurrence. It seems strange that the Torah would not chronicle Avrom's first act of mesiras nefesh on behalf of Hashem.

Furthermore, it appears that Avrom's willingness to surrender his life in the furnace for Hashem is a greater test than the akeidah (the sacrifice of Yitzchok). At Ur Kasdim it was Avrom's life at stake, as opposed to the akeidah, where his son, Yitzchok, was called upon to sacrifice his life. Additionally, when Avrom was tested with the akeidah, Hashem had already revealed Himself to Avrom. Avrom was not alone in his belief in Hashem, since many people already followed in the ways of Hashem. In stark contrast, when Avrom entered the fiery furnace, Hashem had not yet made Himself known to Avrom, and he was, at that time, the only person in the world who had attained belief in Hashem. Nonetheless, the akeidah is clearly stated in the Torah, including a detailed account of the event, in contrast to a mere allusion of Avram's escape from the fiery furnace.

The Chassid Yavetz explains that the test of the akeidah was greater than the test at Ur Kasdim. Avrom was not commanded by Hashem to forfeit his life by entering the furnace. Avrom had reached the truth about Hashem through intelligence and understanding, which did not allow him to act contrary to the truth he had gained. Willingness to sacrifice for truth is not unique to Avrom, as we find many philosophers who are "lover's of truth" that are willing to lay down their lives in defense of it.

The akeidah, however, was an act that was totally contrary to reason. In fact, the Chassid Yavetz explains that the command of Hashem itself was the test of the akeidah. Sacrificing his son was not only contrary to Avrom's kind nature, it had the potential to destroy Avrom's purpose in the world - educating people about Hashem being the Ruler of the world. Avrom taught them that only idol worshippers sacrifice and that Hashem abhors such practice. Avrom's only motivation in performing the akeidah was the fulfillment of Hashem's command.

We now understand why the Torah devotes so much attention to the akeidah and only intimates to what happened at Ur Kasdim. The akeidah was a far more difficult test because it seemingly defied all reason and was contrary to Avrom's teachings, therefore, it is more prominently mentioned in the Torah.

The Mishna Berurah was written by the Chofetz Chaim zt'l, Rabbi Yisroel Meir Ha'Cohen Kagen. This sefer is a commentary on the section of the Shulchan Aruch known as Orach Chaim, which pertains to religious observance year round.

The Shulchan Aruch was written a few centuries ago to codify the Written Law. Voluminous amounts of commentaries have been written on it. Therefore, it became virtually impossible for anyone but a Torah scholar to study the Shulchan Aruch and glean the practical application of the law from it.

With his breadth of knowledge and depth of comprehension, the Chofetz Chaim analyzed works of earlier commentaries and the wealth of commentaries written after them. From this pain staking and tireless endeavor, the Chofetz Chaim was able to reach a proper halachic ruling on virtually any point in Jewish law regarding daily, Shabbos and Yom Tov observance and rituals.

Though the Mishna Berurah is considered the decisive source for proper halachic adherence, the Chofetz did not intend that it should take the place of a qualified Rav. The Mishna Berurah acts as a guide, furnishing knowledge to determine if one's actions may be improper or for one to realize that a question may be present and consultation with a Rav is necessary prior to acting.

TABLE TALK

THE DILEMMA
(What is permitted to do in this situation?)

Moshe needs a new copy machine for his business. A salesman brings a copy machine ("Model A") to Moshe's office, for Moshe and his staff to test for a week. The salesman tells them that they can make an unlimited amount of copies.

Although Moshe's old copy machine is still working, Moshe uses the "demo" for all of the large copying jobs. Moshe is really impressed with this machine ("Model A") and is interested in purchasing it. When the salesman returns to check on the situation he offers Moshe a different model ("Model B") for a week, in order to compare their different features. With salesman permission, Moshe uses the second "demo" machine ("Model B") for all of his large copying jobs. At the end of the week, Moshe decides that "Model A" is the one that he would like to purchase.

If Moshe calls another copy machine company to see if he can procure a better price for "Model A," is it permissible for Moshe to "accept" a "demo" machine of "Model A" from this other company, even though he did not request it? Is Moshe obligated to inform the salesman of the other company that he has already tested this model?

(Consult your Rav for a proper halachic ruling)

TORAH RIDDLE

Which person in Tanach is called after his mother's name ["So and So ben (his mother's name)]?

(The answer will appear in next week's issue)

Last week's question and answer: When is it permissible to wear a garment, which includes shatnez (besides tzitzis)? When you are trying on the garment that includes shatnez or the me'il of the Kohen Gadol.

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