Avraham’s Question

The Rambam, at the beginning of Hilchos Avodah Zarah, includes a long description of Avraham’s life, beginning in Ur Kasdim as a young boy. The main thrust of this biographical sketch—which is out of character for the Rambam in Yad Hachazaka, a Halacha Sefer—is that Avraham came to his understanding of Hashem on his own, through his own examination of the world around him. Obviously there were no “Kiruv” institutions at the time—Avraham’s path to Hashem was completely organic, and therefore we must assume that his Emunah in the Borei Olam was nothing less that perfect, and very well ingrained in his heart. It would be difficult to imagine that Avraham had any “Sfeikos” in Emunah.

With this in mind, there is a section of this week’s Parsha that requires some exploration.

After returning from the war between the four kings and the five kings, Avraham is told by Hashem: “Al Tira Avrom, Anochi Magen Lach, Sicharcha Harbei Meod: Do not fear, I am your shield and your reward will be great.”

Avraham’s response is surprising: “Ma Titen Li: What will you give me?” He continues by asking Hashem what the point of riches is if he will die childless and his servant Eliezer will inherit it all? Hashem responds by taking Avraham outside and showing him the stars, promising him: “Ko Yihiyeh Zarecha.” This exchange is befuddling. How is it possible that Avraham, the originator of Emunah, would ask Hashem “Ma Titen Li” and further seem to complain about his lack of children in such a manner?

And how do we understand the response of Hashem? He has already promised Avraham, on two prior occasions in this week’s Parsha, that he will be given children. Why repeat that promise, and why was the Havtacha of “Ko Yihiyeh Zarecha” necessary?

Obviously there is something deeper here.

R’ Zalman Sorotzkin in Aznayim L’Torah explains the exchange with a remarkable insight.

Avraham knew that Hashem had already promised him many offspring, and as the ultimate Maamin BaHashem he was confident in that promise. Then he met Malkitzedek Melech Shalem.

Rashi tells us that Malkitzedek Melech Shalem that is mentioned in this week’s Parsha is none other than Shem ben Noach, who was the other Tzaddik living in that Dor. The Medrash tells us, however, that while he himself was a Tzaddik, his children did not follow in his footsteps. In fact the Medrash records a conversation between Avraham and Malkitzedek Melech Shalem in which Shem bemoans the lack of Nachas that he has for his children.

It was at this point that the conversation between Avraham and Hashem that we discussed above took place.

Avraham knew that Hashem would give him Zera Shel Kayama as he had promised. But now he had a different concern: he had worked his whole life to bring Emes to the world. He left all that he had, all that he knew, to spread the word of Hashem far and wide.

But when Avraham met Shem ben Noach he realized that his work, his passions, may not be transferred to his children. Shem was a true Tzaddik, but his children did not follow in his ways. At this point Avraham asked Hashem: “Ma Titen Li?” He was asking Hashem what the point of all his offspring would be if they did not follow in his path.

When Avraham asked who would inherit all he had, he wasn’t asking about his physical riches, but his spiritual accomplishments. He was concerned that the only one left living the life that he envisioned would be his servant Eliezer.

Therefore Hashem took him outside and showed him the stars. Stars are constant: they do their job, lighting up the night, without stopping. Hashem told Avraham: “Ko Yihiyeh Zarecha” your children will be similarly constant—they will in fact follow in your ways. Hashem understood Avraham’s concerns and showed him the stars to assuage these fears and explain that he will indeed have children who will inherit his Derech and his spiritual riches.

The Passuk indicates that Avraham was consoled by the Bracha of Ko Yihiyeh Zarecha, adding: “V’hemin BaHashem, VaYachshaveha L’tzdakah.”

The explanation given by R’ Sorotzkin is enlightening, and helps us understand the conversation between Avraham and Hashem, but in a way makes the next part of their discussion a little more difficult to comprehend.

After showing Avraham the stars Hashem once again promises him that he will inherit the land of Eretz Yisrael and pass it on to his descendants. Avraham’s response is another striking question: “BaMah Eida Ki Irashena? How will I know that I will inherit it?” The response he receives is almost as confusing as the question: Hashem instructs him to bring a three-year-old calf, ram and goat. What follows is known as the “Bris Bein HaBesarim.”

In this case we must once again try to understand what Avraham’s question was. Why would Avraham question Hashem’s explicit promise in that way? Again, we are faced with the fact that the Avraham, the ultimate Ma’amin, seems in some way to mistrust Hashem.

The Ramban, and others, explain that in this case Avraham was worried that “Shema Yigrom HaChet,” that his offspring would not merit to inherit Eretz Yisroel because they would not live up to the expectations that Hashem set for them, and that were a prerequisite for Yerushas HaAretz.

But keeping in mind the Pshat of the Aznayim L’torah on the previous part of this conversation, Avraham’s question is difficult to understand. Hashem just promised him “Ko Yihiyeh Zarecha,” that his children will follow in his path and remain true to the Dvar Hashem. Why was Avraham once again concerned that they wouldn’t be Zoche to Eretz Yisroel because “Shema Yigrom HaChet”?

I think that perhaps Avraham knew that Eretz Yisroel is different.

Earlier in the Parsha, Avraham comes to the realization that he and Lot can no longer coexist, that they could not live together in the same area. He therefore asks Lot to pick a portion of the land to settle and agrees to go to the other part of the land, so that they can live their own lives.

Following this episode, Hashem speaks to Avraham promising him the land of Eretz Yisroel. The Passuk says that this promise took place: “Acharei Hipared Lot: After Lot separated.”

R’ Dovid Cohen, in a Sefer entitled Avraham Yagel - Yitzchok Yiranen, explains that Hashem waited until Lot left Avraham’s presence because Lot was not on the Madreiga of Yerushas HaAretz, and therefore Avraham could not even receive the promise of Eretz Yisroel so long as Lot was in his presence. Only once Lot went on his own way, to live separately from Avraham, was Avraham ready to receive this Havtacha.

Although Avraham was himself surely worthy of receiving Eretz Yisrael, it would seem that the presence of Lot, who was less than worthy, precluded him from Yerushas HaAretz as well.

Perhaps Avraham’s wuestion of BaMah Eida can be understood in this context. Yes, Hashem promised him that his offspring would follow in his footsteps, “Ko Yihiyeh Zarecha” but he knew that not every single person can be on the highest Madreiga at all times. Even if a majority of Klal Yisroel was Zoche, Avraham was worried that the presence of those that were not would prevent them from receiving the land.

The answer that Hashem gave him can therefore be understood as well. The animals that Avraham was instructed to gather, we are told by Rashi, represented various Karbonos that were brought in the Bais HaMikdash. The answer to the question of BaMah Eida is that there are Karbonos. While this seems cryptic, I think it fits in very well with the question that Avraham asked.

Karbonos are an opportunity for the average person to connect with Hashem. In fact, a majority of Karbonos are brought by those that have committed and Aveira. It is specifically those people who have the opportunity to bring a Karbon and rekindle their relationship with Hashem.

When Avraham asked BaMah Eida he was worried that there would be members of Klal Yisroel whom, by virtue of their inequities, would prevent the entire nation from being Zoche to Yehushas HaAretz. Hashem therefore told him that there is something called a Karbon: even those who may have done Aveiros will have an opportunity to return to Him, to reignite their connection to the Borei Olam. Because this path is available to them, there is no fear that they will prevent Yerushas HaAretz, because in the end of the day they can reconnect with Hashem. It may take time, as we are experiencing in our current Galus, but the door is there.

In these days we are not Zoche to Karbonos, but Chazal tell us “U’nishalma Parim Sifasienu” Our Tefillos are in the place of Karbonos: each day we have an opportunity to connect to Hashem, to leave aside our past transgressions and come closer to Avinu Shebashamayim. If we take advantage of this gift, we will surely be Zoche to Yerushas HaAretz with the coming of Mashiach.