Parshas Vayeira
1. On the verse[1], “And Avraham drew near (vayigash) and said, ‘Will You also destroy …’” Rashi explains: “And Avraham drew near — we find drawing near for battle, ‘And Yoav drew near, etc.’[2]; drawing near for appeasement, ‘And Yehudah drew near to him’[3]; drawing near for prayer, ‘And Eliyahu the prophet drew near’[4]. And for all of these Avraham entered: to speak harshly, to appease, and to pray.”
Now, at first glance, Rashi’s intent is this: since we find in the verses that follow that Avraham Avinu spoke harshly (“Will You also destroy the righteous with the wicked?”), spoke words of appeasement (“It would be sacrilege for You to do such a thing”[5], and as Rashi explains, “it is profane for You”[6]), and prayed (“Behold now, I have undertaken to speak … and I am but dust and ashes; perhaps … will be lacking”[7]), he therefore explains that all this is included in the verse’s saying “vayigash,” for we find drawing near for …
But this needs clarification:
a) “Vayigash” is a common and simple word in Tanach — why does it need an explanation at all? In most places we find no comment of Rashi on this word.
b) Why does Rashi (also) quote the word “Avraham”?
c) What is added and newly taught by the conclusion of Rashi’s comment, “And for all of these Avraham entered”? This is understood from the plain meaning of the verses, as above.
d) Rashi first brings proof that for all of these Avraham entered, etc., from the fact that “we find drawing near for battle … for appeasement … for prayer …” But this is stated explicitly in the verses themselves right there, as above. He should have begun at once: “For three things Avraham entered: to speak harshly, to appease, and to pray”?
— Just as Rashi explains further on, in Parshas Vayishlach[8], regarding Yaakov Avinu: “He prepared himself for three things: for a gift, for prayer and for battle.”
And even if you were to say that for some reason Rashi needed to prove that “vayigash” applies to these three things, he should have brought this proof as an addition at the end?
e) On the other hand, Rashi was silent and did not explain where, seemingly, he should have explained and clarified[9] — namely, by bringing the verses that follow in our case, “It would be sacrilege for You …,” “Behold now …,” for it is from there that it is proven that Avraham entered “for all of these”?
— Just as we find in his commentary on Parshas Vayishlach, cited above, where he explains: “For a gift — ‘So the present passed on before him’; for prayer — ‘G‑d of my father Avraham’; for battle — ‘then the camp that is left shall escape.’”
f) The question of the Sifsei Chachamim: How could Rashi write here that “And Yehudah drew near to him” was for appeasement, when further on, at the beginning of Parshas Vayigash, Rashi writes: “‘And let not your anger burn’ — from here you learn that he spoke harshly to him”[10]?
g) And on the other hand: since Rashi explains here that Yehudah’s drawing near was for appeasement, why did he not explain so in its own place, at the beginning of Parshas Vayigash[11] — especially since we find that he does take the trouble to explain there (as above) that “he spoke harshly to him”?
h) Why does Rashi depart from the wording of the verse, “And Avraham drew near,” and write, “And for all of these Avraham entered”[12]? He should have said, “And for all of these Avraham drew near”?
2. The explanation of all this:
Before “And Avraham drew near,” it says: “And Avraham was still standing before G‑d.” It is stated explicitly, then, that Avraham did not move from his place “before G‑d.” Accordingly, the “And Avraham drew near” that follows cannot be explained as drawing near in the literal sense[13], moving from place to place[14]. Rather, it must be that its meaning is a spiritual “drawing near” and movement — that he left a certain state and condition of the soul and “entered” a new state[15].
And this is what Rashi emphasizes: “And for all of these Avraham entered” — that is, even before he said his words before the Holy One, blessed be He, Avraham had already “entered” a new state, to be ready and prepared “to speak harshly, to appease, and to pray.” That is why he changed from the term “drawing near” used in the verse — in order to explain the nature of this drawing near.
And since his main intent is to emphasize that “for all of these Avraham entered” — that is, not to explain that he did — in actual fact — speak harshly, appease and pray (for what would that teach us?!), but to teach something new: that from the outset he “entered” with the intention and aim of speaking in these ways — it is understood that there is no proof from the verses that follow. For there is no evidence in them that he “entered” with the intent to speak in all these ways (harshly, in appeasement, and in prayer); they only relate (and this is understood plainly and Rashi need not explain it[16]) that this is how he actually spoke[17].
3. However, since this is so — that there is no proof from the verses before us that “for all of these he entered” — what then is the source and proof for this explanation of his? Is it not possible that he “entered” to speak in only one way — “to speak harshly” — and this is the more reasonable view[18], for it is in this style that Avraham began his words, “Will You also destroy the righteous with the wicked?” (only that afterwards, as he continued speaking, he added words of appeasement and prayer)[19]?
Therefore Rashi quotes the words “And Avraham drew near” and explains: “We find drawing near, etc.” That is: since the Torah adds these words (which do not mean approaching from place to place), this is to emphasize that he “entered” from the outset to speak in a particular way, which without these words we would not have known; and from the word “vayigash” (since the Torah chose specifically this term) it is understood in what way he “entered to speak.”
That is why Rashi begins his explanation, “We find drawing near for battle … for appeasement … and for prayer” — that is, in these verses we find that the Torah uses the term “vayigash” to describe a person’s approach and preparation to speak (or to act) whether harsh words, words of appeasement, or words of prayer. Therefore, in our case — since we would have known that he came to speak harshly (“Will You also destroy”) even without the addition of “And Avraham drew near,” for that is how he begins — we must say that it comes to include that he also entered for what followed in (Avraham’s) actual words[20].
4. According to this, the difference between the verse here and the verse “And Yehudah drew near to him”[21] will be explained:
In “And Yehudah drew near to him,” the word “vayigash” is meant in its simple sense: he moved from the place where he stood together with his brothers, and approached and came close to Yosef in order to speak with him privately: “Please let your servant speak a word in my lord’s ears.”
And when Rashi brings proof here from the fact that Yehudah’s drawing near was for appeasement, he does not mean that they resemble each other in the content of the word “vayigash” — that Yehudah’s drawing near too was a movement of the soul (like “And Avraham drew near”) — but that the aim is one: he approached and came close to Yosef in order to appease him. And nevertheless Rashi can well prove from “And Yehudah drew near to him” that “we find drawing near for appeasement,” since we find the word “vayigash” with the aim of appeasement; for what difference does it make whether the drawing near is physical or in another manner[22]?
And Rashi did not need to explain on “And Yehudah drew near to him” that his drawing near was for appeasement, since this — that Yehudah’s approach to Yosef was with the intent to appease him — is understood plainly from Yehudah’s opening words: “Please, my lord.”
And as for what Rashi explains there, in a separate comment: “‘And let not your anger burn’ — from here you learn that he spoke harshly to him,” but not that from the outset he approached with this intent, and he did not explain, “And Yehudah drew near to him — he entered to appease and to speak harshly” — this is because to enter at one and the same time for appeasement and for harshness is a novelty, and it requires proof, as in our parshah, where the Torah added “And Avraham drew near.”
5. Among the matters of the “wine of the Torah” in this comment of Rashi:
It is known that the attribute of Avraham is love — “Avraham, who loved Me”[23]. Accordingly, it is puzzling: how is it possible that Avraham should speak harshly, and especially — to the Holy One, blessed be He?!
And more: of all three things (battle, appeasement and prayer), Avraham began with “speaking harshly.” From this it is understood that although “for all of these Avraham entered,” nevertheless his main drawing near was “to speak harshly”[24]. Yet seemingly, from the standpoint of his love, he should have begun with appeasement and prayer?
However, the explanation of this:
That Avraham’s attribute is the attribute of love and kindness does not come to describe (only) the quality of his natural trait — that by nature he inclined to kindness — but (mainly) that he served the Holy One, blessed be He, with the attribute of kindness “to fulfill the will of G‑d”[25]. Hence, when there came before him a matter of saving lives, and a decree had already been issued — and even more, the Holy One, blessed be He, had already sent the angels to overturn Sodom, etc., as it is said, “Shall I conceal from Avraham what I am doing?”[26], and as Rashi explains at the beginning of our parshah, “one to overturn Sodom” — and there was no way except to demand of the Holy One, blessed be He, “to speak harshly,” in order to annul this decree[27], Avraham Avinu made no “calculations” at all, and entered immediately, with all his strength, into the attribute that was needed at that time, even though it was the opposite of his nature[28] (“to speak harshly,” even toward the Holy One, blessed be He), perhaps he might save the people of Sodom and Amorah.
And all this was recorded in the Torah — a lesson for each and every one of Avraham’s children:
When a person is faced with a matter that concerns saving the life of a Jew, physically or spiritually — bringing the hearts of Jews close to their Father in Heaven — he must not make “calculations,” and so on. Rather, he must occupy himself with it with all his strength, even in a way that is the opposite of his nature — even “to speak harshly” — and try every possible means: battle, appeasement and prayer[29].
And should one argue: deed is the main thing[30], and it is enough that the life is actually saved — what does it matter if the effort is not made with vitality and great strength?
To this Rashi is precise: “And for all of these Avraham entered” — one must put oneself into this effort with one’s whole being and essence; and then he is assured that he will succeed in his work.
(From a talk of Shabbos Parshas Vayeira, 5730)
Key Lesson
Avraham, the man of kindness, did not hesitate to “speak harshly” even to G‑d when lives were at stake — he set aside his natural temperament and entered fully into whatever the moment demanded. When we are faced with saving another Jew, physically or spiritually, we too must not make calculations about what suits our nature. We should use every means — firmness, appeasement and prayer — and put our whole selves into the effort. Then success is assured.