1)

Why does the Torah see fit to inform us that Avraham arose early?

1.

Rashi: To teach us that Avraham was eager to perform the Mitzvah 1 (in spite of the personal self-sacrifice involved).


1

As Chazal have taught "Zerizim Makdimim l'Mitzvos" - Those who are eager to perform Mitzvos, perform them as soon as possible (Pesachim 4a).

2)

Why does the Torah find it necessary to tell us that "va'Yachavosh" (Avraham saddled) his donkey?

1.

Rashi: To teach us that, even though he had servants, due to his love of HaSh-m and His Mitzvos (which causes a person to act irrationally), he made a point of saddling his donkey himself. 1

2.

Hadar Zekenim: This is the same word used about Bil'am, who did similarly on his way to curse Yisrael, due to his hatred of Klal Yisrael. HaSh-m said to him, 'Rasha, Avraham their father beat you to the draw' (Rashi to Bamidbar 22:21).


1

Gur Aryeh: Otherwise, why mention this at all; certainly one cannot travel without a [properly saddled] donkey! It must be to tell us that Avraham himself readied it, for his love of HaSh-m overrode propriety.

3)

What is the deeper meaning behind Avraham saddling the donkey? Why did Avraham ride on a 'Chamor,' whereas Bil'am rode an 'Ason' (Bamidbar 22:21)?

1.

Maharal (Chidushei Agados Vol. 3, p. 246, to Sanhedrin 105a): Avraham was detached from the material (Chomer) 1 , the Torah alludes to this by writing that he "saddled (i.e. was over and in control of) the Chamor." Bil'am, in contrast, connected 2 himself to the physical, he "rode on an Ason (a female 3 donkey)."


1

Also refer to 17:1:4.2:3.

2

Maharal: This is the deeper meaning of Chazal's teaching that Bil'am would cohabit with his donkey (Sanhedrin ibid).

3

In the expression of Maharal, the male aspect expresses Tzurah (form, purpose, actualization), and the feminine, Chomer (material, potential). See Maharal (Be'er ha'Golah, Be'er 5, p. 95); refer to 1:21:2.5:1*. (EK) (Etymologically, 'Ason' means a donkey at its age of maximum brute strength (Eisan) and toughness (Cheshek Shlomo; R. S.R. Hirsch to Shemos 14:27). (CS)

4)

What was unique about this particular donkey on which Avraham rode? Chazal teach that Moshe also used it, and ultimately Mashi'ach. (Rashi to Shemos 4:20). What does this mean?

1.

Gur Aryeh (to Shemos 4:20): This means that Avraham, Moshe and Mashi'ach each had distinction far above everyone else. Avraham was called "father of the multitude of nations (i.e. of the entire world)" (17:4), and was "raised above the stars" (Rashi to 15:5). 1 He is described as riding on a donkey (Chamor, from the word 'Chomer'), i.e. he rose above the natural, material world. 2


1

See Gur Aryeh regarding Moshe and Mashi'ach.

2

Gur Aryeh: According to Pirkei d'Rebbi Eliezer (31), this donkey was created at twilight of the sixth day of Creation, as were other items that were miraculous in some way (Avos 5:6). A donkey is the most unassuming animal [i.e. without self-expression], it lends itself to accept the Tzurah [i.e. direction and goal] of the person riding it. See Gur Aryeh to Shemos 4:20. (EK)

5)

What can we learn from the two youths that Avraham took with him?

1.

Rashi: An important person should never travel without two men accompanying him, so that, in the event that one of them needs to relieve himself, he will not be left alone. 1


1

Bereishis Rabah 55 says that this is Derech Eretz. Chochmah u'Musar (Vol. 4, p. 12) - we must obey intellect - nature, Derech Eretz - even without a command. It is our teacher and guide.

6)

On a deeper level, what do the two youths who went with Avraham (and with Bil'am - Bamidbar 22:22) symbolize?

1.

Maharal (Chidushei Agados Vol. 3, p. 246, to Sanhedrin 105a): The "youths" represent the Yetzer ha'Ra 1 for Avodah Zarah and for Arayos. 2 The verse states regarding Avraham, "He took his youths along with him (Ito)," whereas the verse regarding Bil'am states, "His two youths were with him (Imo)" (Bamidbar 22:22). Avraham had separated from his Yetzer 3 (i.e. it merely came along, but Avraham ruled over it), whereas Bil'am's Yetzer remained always within him. 4


2

These are the two prototypes of sin; refer to 6:11:1.1.

3

See Bava Basra 17a.

4

Maharal expands further in Derech Chayim (5:19, p. 264).

7)

Rashi says that the two youths were Yishmael and Eliezer. What is Yishmael doing here, seeing as he had been expelled from Avraham's house?

1.

It seems that, by this time, he had already done Teshuvah and had returned (with his wife) to live with his father. 1


1

See Rashi in Bereishis 25:9.

8)

Why did Avraham bother to chop wood and carry it with him? Why couldn't he rely on the wood that he would find at his destination?

1.

Ramban: He was afraid that he would not find wood there, or that the wood that he would find would not be Kosher (without worms), so he prepared it in advance. 1


1

Also refer to 22:3:2:1.

9)

Why does the Torah record that "Avraham split wood for the offering" (va'Yevaka Atzei Olah)?

1.

Maharal #1 (Gevuros Hashem Ch. 40, p. 151): The Midrash writes that in the merit of this deed, HaSh-m later split the sea before Bnei Yisrael. Avraham pushed aside his nature as a father, and allowed his intellect to follow HaSh-m's command at the Akeidah; so too, HaSh-m suspended the water's nature at the Yam Suf. In other words, the sea split because the non-physical (in Maharal's terms, the Nivdal) exerts its effect upon the material. 1

2.

Maharal #2 (ibid.): Splitting the wood highlights the rationale of a Korban. 2 Offering up material elements before HaSh-m demonstrates that HaSh-m is over and above anything material, and nothing material can exist at His level. 3 Avraham was the appropriate person to initiate this service, for he was likewise over and above the physical. 4


1

In other words, the force of the spiritual overpowers that of the physical. Water is the archetype of the physical domain; see Maharal (Gevuros Hashem Ch. 14, p. 70). (EK) Also refer to 6:17:1.1:2.

2

Maharal: Splitting means separating an item into two. This act acknowledges that the item is material, for only HaSh-m is One. Two blocks of wood were arranged on the Mizbe'ach with the Korban Tamid (Yoma 26b).

3

Maharal (Nesivos Olam, Nesiv ha'Avodah (beg.)): Offering a Korban is called 'Avodah' (from the word 'Eved'); it demonstrates that everything belongs to HaSh-m, just as whatever an Eved acquires belongs to his master.

4

Refer to 22:3:2.1:1. The Navi also refers to Avraham as "one" (Yeshayah 51:2).

QUESTIONS ON RASHI

10)

Rashi writes: "... If one [escort] needs to distance and relieve himself, the second will remain with him." But regarding Bil'am's two youths, Rashi is worded differently, "... two men to serve him, and they in turn serve each other" (Rashi to Bamidbar 22:22)?

1.

Gur Aryeh (to Bamidbar 22:22): On that occasion, the officers of Moav were also accompanying Bil'am. Therefore, there was no danger in being left alone, only the Derech Eretz aspect of providing each other with assistance. In our verse, however, taking along two men was a matter of protection.

11)

Rashi writes: "'His two youths' (Shnei Ne'arav) - Yishmael and Eliezer." How do we know this?

1.

Gur Aryeh: The verse could have written "two youths" (Shnei Ne'arim), leaving them unspecified. The possessive (Ne'arav) indicates that they had a specific relationship with Avraham.

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