OCTOBER 29, 1999 VOL 3, ISSUE 4 19 CHESHVAN 5760

Kindness toward others can be motivated by either magnanimity or humility: An example of the former would be the favor shown by a great king or wealthy individual. Their feelings of self-worth and importance lead them to act in a generous and benevolent manner, "showering beneficence on all." An example of kindness that results from humility is the charity exhibited by Avraham, who said of himself: "I am mere earth and ashes." Because he felt himself to be less significant than all others, he felt it natural to extend kindness and honor to all.

Kindness that results from such self-effacement is superior to that which emanates from magnanimity in two important ways: Kindness that comes from the feeling that everyone else is more worthy will cause an individual to give everything away to others, sustaining himself on their leavings. But kindness that stems from magnanimity will see the giver keeping the lion's share for himself, giving only the leavings to others. Moreover, magnanimous kindness is only extended when the benefactor will not suffer from his own generosity. Self-effacing kindness, on the other hand, will inspire a person to give even when doing so causes him suffering and deprivation. Because Avraham's kindness and hospitality stemmed from humility and self-effacement, he not only placed his physical life in jeopardy by battling mighty kings to save the lives of others, but was even prepared to put his spiritual life in jeopardy - something much more important to him than his physical life.

This superior brand of kindness is what motivated Avraham to leave G-d waiting while he went to greet passing strangers. The above sheds light on a saying of our Sages, who note that: "In the merit of our father Avraham saying 'I am mere earth and ashes,' his children merited the commandments of the ashes of the Red Heifer and the earth of Sotah [used in the ritual of examining a suspected adulteress]." It is axiomatic that "G-d rewards measure for measure." Aside from the innocuous connection of the words "earth" and "ashes," what inner relationship exists between Avraham's statement and the two abovementioned commandments?

The connection is as follows: the performance of both these commandments is bound up with the humility and spiritual self- sacrifice that come from the awareness that one is "mere earth and ashes." The ashes of the Red Heifer, used to purify individuals defiled by contact with the dead, caused some of those involved in its preparation to themselves become mildly defiled. Thus, purifying an individual with the ashes of a Red Heifer necessitated a spiritual self-sacrifice upon the part of those who did the purifying. The ashes of Sotah were also used in a ceremony that necessitated spiritual self-sacrifice, for the ritual required the erasing of the Divine Name. For the sake of bringing peace between husband and wife, the

"While he was sitting at the entrance to the tent." (18:1) QUESTION: Rashi explains, "To see if there is a passerby and take him into his home." Why does Rashi call a guest "over veshav" "passerby"  and not the popular term "orei'ach" "guest"? ANSWER: Some people feel very uncomfortable

as guests at others' tables.  Even when they are on the way to the houses of their hosts, they sometimes become shy and turn away. Avraham was very great in the mitzvah of hospitality and wanted everyone to feel comfortable in his home. Therefore, he would sit at the entrance of the tent in order to spot the person who is "over veshav" keeps passing "back and forth" and is ashamed to come in. The term "over veshav" can also be referring to someone who "over" "transgressed" (did an aveirah) and now "veshav"  is returning and doing teshuvah. Avraham's home was especially open for all who became ba'alei teshuva or wanted to do teshuvah and learn how to become closer to Hashem.

"He looked and behold three men (angels) were standing over him." (18:2) QUESTION: According to Midrash Rabbah (48:9) the three angels appeared as a desert merchant, a produce merchant, and a captain of a ship. Why did the angels appear in these three disguises? ANSWER: The world is divided into three parts: water, desert, and inhabited land. Each part of the world has an angel in heaven appointed over it. Thus, the three disguised angels represented the entire creation. The one dressed as a desert merchant was for the deserts, the captain was for the oceans and the produce merchant represented the inhabited section of the world. On the passage "These are the chronicles of heaven and earth when they were created" (2:4) our sages say, "Read not 'behibaram', but read 'beAvraham'. This alludes that the entire world was created for the sake of Avraham (Rabbeinu Bachya). Therefore, the three angels, as representatives of the entire world, came to visit Avraham in whose merit the entire world was created.

Similarly, the Poskim recommend that one avoid picnicking on the lawn (even where there is a proper Eiruv) because of the likelihood that drinks will be spilled while serving and eating. However, one may eat the Yom Tov and Shabbos meals in a Sukkah that is situated on a lawn, but should be careful not to spill any drinks. Where this is not difficult, it is recommended that a tarp or sheet of plywood be placed on the floor of the Sukkah.

Birth of R. Shalom Dovber in the year which the Tzemach Tzedek termed Kitra (1) ("crown") - 5621 (1860). He was named for the Mitteler Rebbe (2) and half the name of the Tzemach Tzedek's father. (3) Every year my father delivered a Maamar on his birthday, but he did so secretly except when it coincided with Shabbat. On his last birthday here on earth (4) he said the Maamar Natata