After the angel told Avrohom "not to send forth your hand at the lad (Yitzchok)," (Vayeira 22,12), Rashi informs us that Avrohom still wanted to cut Yitzchok. If the angel instructed Avrohom to stop, why did Avrohom still feel compelled to cut Yitzchok?

The answer to this question is based upon understanding Avrohom's action prior to embarking on his journey to sacrifice Yitzchok. The Torah states "And Avrohom took the wood for the offering, and placed it on Yitzchok, his son. He took in his hand the fire and the knife, and the two of them went together" (Vayeira 22,6). The Ramban zt"l questions the necessity of Avrohom's bringing wood; certainly there would be trees at the designated place of sacrifice. The Ramban answers that since the akeidah was a korban, one must use "kosher for korban wood." Since this may be difficult to find, one must search for it immediately and not rely on finding it at a later time and in another place.

The Noam Elimelech puts forth an alternate explanation as to why Avrohom gathered wood before going to the akeidah. There definitely would be wood to be found by Har Ha'Moriah. However, Avrohom understood that when one receives a command from Hashem, one must immediately put the command into action. To insure that a mitzvah has effect on a person's neshoma, action is necessary. Deep thought and devotion alone are not enough to influence one's neshoma. Only acting on that holy thought will cause an impact on one's soul. Since Hashem commanded Avrohom to leave his home and go to the land of Moriah to do the sacrifice, it was impossible to implement Hashem's command of bringing Yitzchok on the altar immediately. In order to immediately effect his neshoma, Avrohom acted at once by gathering wood for the altar.

The akeidah was one of Avrohom's ten tests. The purpose of a test is not for Hashem to evaluate the person being tested. On the contrary, its purpose is to effect the person being tested, so he can reach new spiritual levels. With the understanding that thoughts are of little value and only action can impact one's neshoma, Avrohom believed that he had to perform an act. According to Avrohom's calculations, not performing this action would be tantamount to failure, since it would not permanently effect him. Therefore, although Avrohom was ordered not to slaughter Yitzchok, he desired to at least cut Yitzchok, as a means of acting on Hashem's directive. As Rashi states, Avrohom felt that unless he could at least wound Yitzchok "I have come here for no reason" (Vayeira 22,12).

"On the third day, Avrohom raised his eyes and he saw the place from afar" (Vayeira 22,4). Hoshea (6,2) prophesized that "we shall live from the two days and the third day shall sustain and keep us alive before Hashem." This prophecy alludes to the fact that the akeidah provides merit for B'nei Yisroel in this world, protecting us from harsh decrees that would otherwise befall us.

What is the meaning of "living" because of "two days" and "sustaining us and keeping us alive" due to the "third day?" Additionally, the Gaon queries how can the akeidah benefit us in this world, since there is no reward in this world for a mitzvah (Chulin 142)?

The Gaon answers that one cannot receive a reward in this world for the performance of a mitzvah because the currency in this world is physical and cannot be used as payment for a mitzvah, which is spiritual. However, the Gaon is mechadesh that one can receive reward in this world for zealousness in preparation for a mitzvah and for enhancing a "mitzvah object."

Avrohom got up early in the morning, saddled his donkey and collected wood himself. Avrohom acted in this manner because of his love of Hashem and insatiable desire to fulfill His will. Avrohom's motivation was not merely to perform Hashem's decree; it was to satisfy the will of Hashem in the most optimal manner. Attitudes in discharging Hashem's command is not part of the mitzvah itself and, therefore, if done "above and beyond the call of duty," can garner reward in this world.

With this understanding, the Gaon explains the words of Hoshea brought by the Medrash. "The two days" refers to the fervent and exceptional manner in which Avrohom prepared for performing Hashem's command. For those two days of exuberance in preparation, "we shall live", meaning B'nei Yisroel will be rewarded and sustained in this world. "The third day" refers to the day on which the akeidah itself occurred. The performance of the mitzvah itself cannot be rewarded in this world; however, it will "sustain and keep us alive before Hashem" - in Olam Habah (World To Come).

The author of the Sifsei Chachomim, Rabbi Shabsai Meshorer zt"l, was orphaned at the age of fifteen, when both of his parents were killed al kiddush Hashem (sanctifying God's name). He owned a printing press and printed other people's seforim, until the non-Jews destroyed it on the guise that he was printing books that were against their religion.

Did you ever read one of Rashi's comments on the Torah and wonder what prompted Rashi to write that comment and why Rashi chose to use those exact words? Did you ever have difficulty understanding the interpretation that Rashi is trying to convey?

In the general introduction to Mikro'os Gedolos, it is written "the Sifsei Chachomim explains every concept in Rashi which is difficult to comprehend." The Sifsei Chachomim clarifies which difficult

word or passage in the Chumash caused Rashi to write his elucidation. He also shows where Rashi's explanation fits in to the words of the verse. Many a time, the Sifsei Chachomim quotes from other commentaries, as well. One can also find in the Sifsei Chachomim sources from Chazal on which Rashi bases his thoughts. With further examination into these sources, an advanced Torah scholar may glean a different perspective on Rashi's words.

TABLE TALK

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

Moshe works downtown and parks his car in a parking garage. Most days, Moshe leaves work at 6:00 p.m. and pays the parking attendant on the way out.

When the parking attendant has to leave his booth for more than a minute or two, he raises the gate so that people do not have to wait for him to return. Obviously, if the parking attendant is not at his post, there is no one to collect the parking fee as the car exits. If Moshe is exiting the garage when the parking attendant is not there and the gate is raised, is it permissible for Moshe to leave without paying the fee?

Even it is permissible for Moshe to leave without paying the parking fee, must he pay the parking attendant the next day?

At 11:00 p.m., when the parking attendant goes home, the gate is raised. If Moshe leaves work after 11:00 p.m., does he have to pay that day's parking fee to the attendant when he returns the next day?

(Consult your Rav for a proper halachic ruling)

(Please send us your answer by e-mail to gkrainess@adelphia.net. The answer will appear in next week's issue)

Last week's clues and answer: My contribution was small in number but large in stature; I traded my happiness for another's tears; I sat "idly" instead of rising; My "presence" gains merit for B'nei Yisroel.- Rochel I'meinu

Congratulations to Mr. Jeffrey Bookman, Rabbi Hillel Drazin, Miriam Brocha Greenfeld, The Hefter Family, Eli Mann, Mr. Mordechai Matitia, Mr. Neil Parks, Moshe Rom, Yitzi Schabes, The Speiser boys, and Avi Zuckerman.

Answer: Yes. Listeners could become jealous and speak lashon hora about Shimon. There are, however, two exceptions:

1. If Shimon is recognized as a great tzadik; or,.

2. If Reuven knows that the listeners will not criticize Shimon, it is permissible to praise him. Even in this case, Reuven should not praise Shimon excessively.

(Apples of Gold citing Sefer Chofetz Chaim - Hilchos Loshon Hora)

TORAH RIDDLE

Can a child conceived by a non-Jewish mother be considered a Jew, without a conversion?

(Please send us your answer by e-mail to gkrainess@adelphia.net. The answer will appear in next week's issue)

Last week's question and answer: Which person in Tanach is called after his mother's name ["So and So ben (his mother's name)]? Adoniyahu ben Chagis (one of Dovid Ha'melech's sons), Besuel ben Milcah and Shaul ben Cnanis.

Congratulations to Rabbi Hillel Drazin, Aliza Krainess, Eli Mann and Neil Parks

THE KOLLEL FAMILY

MAZEL TOV

-Mr. and Mrs. Harold Schachter on the birth of a grandson.
-Rabbi and Mrs. Yitzchok Scheinerman on the birth of a grandson
-Rabbi and Mrs. Nochum Sokol on the birth of a daughter

FAREWELL

-David Katz upon leaving to study in yeshiva in Israel

COMMUNITY BULLETIN BOARD

Beginning November 3 and continuing until further notice, Motzoei Shabbos Pirchei learning for boys (bring your fathers) will take place from 7:30 to 8:30.

*University Heights-Beachwood: Cedar-Green Comm. Kollel
*Cleveland Heights: Agudah Building

A class on stress management, with an emphasis on the Torah perspective on dealing with life's challenges will be sponsored by Kesher. The class will be given by Rivka Levitansky and Amy Burzinski, LISW. RSVP REQUIRED 378-3405
Location: Mrs. Esther Goodman, 3725 Severn
Time: Tuesday, November 6. 8:00 - 9:30 p.m.

A weekday minyan for Mincha will be held in Downtown Cleveland.

Location: The office of Ehrenreich & Associates, 1130 Leader Building (corner of East 6th and Superior).
Time: 12:40
For information call 861-1070

(Please inform us if you wish to have a happy or solemn occasion or a community or personal event posted on the Community Bulletin Board - Thank you.)

To sponsor an issue of Oneg Shabbos, please contact Leib Chaim Krainess, Director of Kollel Development at (216) 559-0638 or gkrainess@adelphia.net.
To receive Oneg Shabbos by e-mail, please provide us with your e-mail address by contacting us at (216) 559-0638 or gkrainess@adelphia.net