"And Lavan and Besuel answered ‘From Hashem has the matter come’" (Bereishis 24:50). Astounding. This simple and straightforward statement, perhaps something we (hopefully) recite constantly to ourselves, or perhaps to our close relatives or friends, is openly affirmed by none other than Lavan and Besuel! Yes, by Lavan and Besuel, those money-grubber of great note, the renowned world-class idol worshippers. Yes, it was they whose first reaction to Eliezer’s request for Rivka to become Yitzchak’s wife was "This is from Hashem." We must ask ourselves--How could this be? What had changed within them in the few brief moments of their encounter with Eliezer? If we look at Eliezer’s words to them we may glean a better insight. In his brief discourse, no less than five times does Eliezer specifically refer to Hashem as his hope and trust, as the source of all of life and life’s events, as the Master of all. He is not intimidated by his company, feels no need to "make nice", does not "talk their language". Rather, he sincerely expresses his belief, openly declares his faith, and unabashedly avers that our lives and everything about them are in G-d’s hands. His genuine sincerity not only strengthened his faith, but made an incredible impact on even the crème de la crème of the wicked.

There is a great lesson to be learned here. We must be upstanding and resolute in declaring that we are, absolutely and unwaveringly, openly and expressly, dedicated to our beliefs. In order to develop this pure, dedicated, wholesome resoluteness within us, it may be a good idea to at least once weekly recite the 13 Ani Ma’amins of the Rambam slowly and with feeling. It may be even further beneficial to express some of these principles from time to time to those around you without fear or shame. It is truly surprising how often these values can come up in, or be added to, the course of a regular or everyday conversation.

If Eliezer could have this effect on Lavan and Besuel--Oh, what we can accomplish!

Special Note Three:

1. In last week’s Parsha, we learn that Yitzchock Avinu was consoled after the passing of his mother, Sara (Bereishis 24:16). In fact, the Rambam brings the mitzvah of performing Chesed, which is based upon "V’Ahavta Lereacha Komocha," in Hilchos Aveil, the Laws of Mourning (14:1). When one properly comforts a mourner, he is doing a Chesed to both the living, and the departed (ibid., 14:7). As great as providing comfort may be, finding the right words to say may be even more difficult. The Rema (Shulchan Aruch, Yoreh Deah 376:2) importantly tells us what one should not say. "Do not say, however, ‘What can one do, one cannot change what happened,’ for that is not consolation but blasphemy." The Aruch HaShulchan (ibid., at paragraph 5 ) explains that making such a statement implies that you must resign yourself to what happened against your will, rather than comforting the mourner with words of faith, with words that Hashem loves us all and that only He, in His infinite wisdom knows what is best. HaRav Shamshon Refoel Hirsch, Z’TL, echoes this thought and adds that it "is the murmuring of the helpless against his helplessness, not the recognition of the blessed wisdom of G-d" (Horeb page 433, cited in Love Your Neighbor, page 93).

HaRav Feivel Cohen, Shlita, in the recently published Badei HaShulchan on Hilchos Aveilus (Shulchan Aruch, Yoreh Deah 376:2, seif 27) extends this thought and writes that it is prohibited to make any kind of statement such as "What can one do?" to anyone who is in any kind of difficult situation, in any Tzara, whatsoever. Obviously, one can daven, learn Torah, do mitzvos and especially Chesed, as a zechus for oneself or others--but one should never chas v’shalom, question Hashem’s Supreme Judgment.

2. The Sefer Talelei Oros writes that the author of a new commentary on the Siddur brought it to the Gra, the Vilna Gaon, for his approbation. The Gra opened to the beginning of the manuscript and read that the reason we recite "Adon Olam" in Shachris is because this Tefillah was written by Avraham Avinu, who was the first to call Hashem ‘Adon’, master of the world (i.e., not just its creator). Accordingly, the author wrote, it was appropriate to begin the Shachris prayer, which was instituted by Avrohom Avinu, with Adon Olam, which Avraham Avinu himself composed. The Gra is reported to have said that it would be worthwhile to publish the entire manuscript just to publicize this thought. The Brisker Rav, Z’TL, was asked why the Gra reacted with such excitement to the author’s commentary. The Rav responded that when one finds truth in any measure, whether large or small, he should be excited and react accordingly. This is an important lesson to us--the truth always matters, the truth always counts--in all situations, large or small--and at all times, at home, at work, and on the way.

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Hakhel MIS

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