INSIGHT 5768 - #06 THE VALUE OF TORAH
In Nishma Insight 5768-05: Knowing
What is Right, I made mention of the fascinating
comments of Rabbi Yaakov Kamenetsky, Emet
LYaakov, Bereishit 6:9 who stated that
Noachs weakness related to his inability to reach
out to the people of his generation and, at least, save
some of them from the Flood. According to Rav Yaakov, one
should not think that Noach did not try; of course he
attempted to correct the evil of his day and bring the
people back to God.1 Noachs failure,
according to Rav Yaakov, was, though, at least in part,
due to Noachs mistaken approach in instructing the
people to mend their ways. Noach straightforwardly
challenged their idolatry, describing the foolishness of
their beliefs but the people already, in their
hearts, knew this. The people chose idolatry, not because
they were driven to adopt this belief structure
theologically but, rather, because it allowed them to be
licentious. To affect change in the people, Noach had to
challenge their drive for immorality, not their belief in
idols. This was Noachs mistake; he was mistaken in
his method of reaching out to the people.
In that Noach is often compared to Avraham Avinu
-- who had greater success with his teachings about God2
-- these words of Rav Yaakov led me to wonder about the
advisable approach that Avraham Avinu undertook in
his method to affect change within his generation. What,
specifically, did Avraham do right?
Ramban, Bereishit 12:2 mentions that, in
fact, we know little of how Avraham Avinu
confronted, theologically, the non-monotheistic populace
that surrounded him. We do know that the people of
Torah Shelaima, Bereishit 12:5, note 95
presents many midrashim that expand upon this
issue of Avraham Avinus interaction with his
surrounding communities. While none truly offer a full
description of how Avraham was able to influence the
people in the positive manner in which he did, some do
give some insight into Avrahams method of
initiating the desire for Monotheism within the people.
Perhaps the most famous explanation of how Avraham was
able to affect the people is built upon Avrahams
open and welcoming nature. Avraham would welcome people
into his home and when they would wish to thank him for
his hospitality, Avraham would respond by stating that
there was no need to really thank him but Whom they
should thank is the One God Who is the True Provider.
This would open the door for Avraham to speak about God
to individuals who, because of their gratitude to their
host, would be open to hearing these words. Although this
may give some insight into how we are to approach others
through first being warm and generous this
explanation still does not present a full explanation of
Avrahams success. In fact, this story, taken solely
at face value, may actually create more questions. Is it
possible that Avrahams acts of kindness were
intended solely to meet his objective of spreading the
Word of God? Would not people be offended that this host,
thought to be so gracious, really had a theological
agenda with his kindness? Knowledge of God, we must
understand, is the greatest gift that we can give anyone
and so we must understand that Avrahams
theological direction to his guests was simply a further
continuation of his chesed, his caring and giving.
He began with food because that was the immediate need;
then he continued with knowledge. While we may not have
any further indication of how Avraham was successful,
what this midrash possibly does teach us is that
the only chance for success is built upon the correct
motivation. And that motivation must be that you care; in
the same way you wish to give food to someone lacking
food, so must we desire to give knowledge of God to
someone lacking this. This understanding of the proper motivation for wishing to share the knowledge of God, though, with the assistance of the words of Resh Lakish in T.B. Sanhedrin 99b, may actually also give further insight into Avrahams methodology. We are taught that one who teaches his friends son Torah is deemed to have formed him, for this is how the verse describes the people that Avraham taught and converted in Charan. So Avraham taught them Torah.3 Maharsha explains that this powerful description -- comparing the teaching of Torah to the formation of a person is reflective of the unique influence of Torah on the individual. The teaching of Torah should not be compared to the imposition of ones ideas, i.e. the teacher, upon the other, i.e. the student. Rather Torah ultimately is a catalyst for new ideas. Torah, taught properly, leads to the development of a person as a unique individual. This gives us insight into the unique value of Torah and into how Avraham influenced his generation. He did not teach Torah in a dogmatic manner, imposing his thoughts upon others. He gave them the gift of Torah of Torah study and Torah knowledge and the tools by which they, each in their own way, could mine for themselves their personal insights of Torah. He led them to themselves and so he can be describing as forming them and that is the greatest gift we can give another. .
. Rabbi Benjamin Hecht e-mail Footnotes Footnotes 1 There is a mistaken
perception, amongst many people, that Jews do not
proselytize or, stated differently, that Judaism does not
encourage proselytizing. While a full discussion of this
topic, including the distinction between encouraging the
observance of the Noachide Code and encouraging people to
become Jews, cannot be undertaken in this Insight, it is
important to state that indeed Judaism clearly does
believe in advancing the truth of God in the world.
Indeed, it was, in many ways, Avrahams efforts to
reach out to the people of his generation that made him
distinct and distinguished him as the father of the
Jewish People. How could it be otherwise? If the truth of
God is beneficial to humanity, would it not be the
greatest act of selfishness to not share this knowledge
and wisdom with others? Was it not the greatest of
tragedies that Noach was unable to properly teach the
people of his generation about God so that they would act
correctly? Avraham Avinu must be our model and
that is why it is important to understand his successes. 2 See, for example, Rashi,
Bereishit 12:5, d.h. asher assu. 2 A discussion of what is
meant by Torah before Sinai is beyond the parameters of
this Insight, but suffice to say that it represents a
concept similar to our Torah. © Nishma, 2007
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