Jerusalem, Redemption, Ishmael & The Binding of Isaac: What Connects Them? Rabbi Daniel Glatstein

Shortly ago one of the late Volman was uncovered. I'm going to share with you for the first time the of Rabbi Yehuda Leib Volman, Hashimyim Kamdamai, the last rov of the city of Sochaczew in the context of Mashiach ben David and Akeidat Yitzchak. >> [snorts] >> Parshas Vayeira begins the episode of the Akeida begins by "He after had var my elokim nisah Avraham." It was after these matters and God tested Avraham. The Baalei HaTosafos quotes Rabbi Yehuda HaChasid, "What do you mean Hashem tested Avraham? Hashem didn't test Yitzchak? At the very least it should say "elokim nisah es Avraham v'es Yitzchak." And I know you remember we dealt with this question last week. Last week we brought the question from Rabbi Chaim Volozhin and we took a different approach. Today we're bringing the question from the Baalei HaTosafos, Rabbi Yehuda HaChasid. It should say "elokim nisah Avraham v'es Yitzchak." It wasn't Yitzchak tested? He was 37 years old. It's not pleasant to have one's throat slit. He's the one who's being killed. Avraham gets to go home. At the very least it should say "elokim nisah Avraham v'es Yitzchak" or perhaps just "es Yitzchak." Then Hashem comes to Avraham and he says "Kach na es bincha es yechidcha asher ahavafta es Yitzchak." Question. Just say "Kach na es Yitzchak." Why does he say this long-winded request "Kach na es bincha es yechidcha asher ahavafta es Yitzchak"? >> [snorts] >> So I know Rashi deals with this question and Rashi says well Hashem didn't want to shock Avraham Avinu and then people would say that Avraham Avinu in a state of terror of death, in a state of shock just acceded to Hashem's request, but still the daughter of Shaddai why did Hashem have to use these words? Kacha na binkha asha asha avda as Yitzchak. Hashem could have brought on the test in a in a different fashion. Hashem could have said, "Abraham, sit down, have some tea, have some crackers. There's something I want to share with you. Something everything's going to be okay." Why did Hashem bring it on? Kacha na binkha asha asha avda as Yitzchak. Now, after Abraham was commanded to bring up his son, Abraham with great alacrity went to run to do the bidding of his creator. Vayashkem Abraham baboker vayakhavosh chamoro. Vayikach esh v'eitzim Abraham avinu took his two attendants. Who are his two attendants? Rashi says Yishmael and Eliezer. Question, I understand Eliezer. What [snorts] in the world was Yishmael doing there? What was Yishmael doing there? Shortly before Sarah saw that Yishmael was mitzachek and Sarah says to Abraham, "Chase him out. Chase him out of the house. Do not put up with him." None of this None of these uh innovative approaches. You need to throw him out of the house. And Abraham was very upset by that. It bothered Abraham. And Hashem says to Abraham, "Do not be disturbed. Whatever Sarah tells you Kol asher tomar Sarah shma b'kolah. Whatever Sarah tells you, listen." Vayashkem Abraham baboker vayikach lechem v'cheimas mayim vayiten el Hagar and Abraham summarily banished Yishmael from the house and Yishmael moved to Midbar Paran and he got married in Egypt. >> [snorts] >> So, what was Yishmael doing there when the possuk says Avram woke up in the morning and he took his two attendants with him and one of them was Ishmael. How in the world was Ishmael there in the first place? You know asked this question, Tosfos. Tosfos al ha Torah asks, where did Ishmael come from? He was in Midbar Paran. >> [snorts] >> Says Tosfos, it was visiting day. For the first time in many many years. Well, Ishmael had a bris milah at age 13. And Yitzchak at this time is 37 years old. So, it's uh it's been a while. Ishmael was chased out of the house. He decided to visit 20 years later. And while Ishmael was in the house, Hashem comes to Avraham "Kachna is bincha." So, Avraham says to himself, you know, wait a second. You know, Ishmael hasn't been here in so many years and now Hashem wants me to take my son. Obviously, Hashem means Ishmael. Ishmael hasn't been home in all these years. If Hashem would have come to me any other time, I figured I would have figured it's Yitzchak because I don't have any choice. But why would Hashem pink loch come to tell me "Kachna is bincha as yechidcha" the one day that Ishmael came back to the house? So, therefore Hashem says, "No, Yitzchak." So, even though Ishmael was not living by his father, he came to visit that night. And the question we have to ask ourselves is "Dvarim did I learn ainam b'mikra?" We have to understand why did hashgacha elyona cause it, navigate it, that Ishmael should be home dafka at the time of the command of akedas Yitzchak? We continue. Avram and Yitzchak are going on the road together with Eliezer and Ishmael and after 3 days Avram and Yitzchak see the cloud clinging to the top of Har Moriah, which was a siman of the hashra'as hashchina. And Avraham says to Eliezer and Ishmael, "Stay right here and Yitzchak and I will go up to the mountain. "Vayoimer Avraham el Abraham utters the famous words, "Shvu lachem po im hachamor." "Stay here with the donkey." Says the Gemara Kiddushin, "How do I know a shifcha Kena'anis Kiddushin is not tofes? Am Rav Huna, we learn it from the pasuk, "Shvu lachem po im hachamor." "Am hadomeh lachamor." When Avraham Avinu said about Yishmael and Eliezer, "Shvu lachem po im hachamor." He meant to compare them to a donkey. That they have a lineage, they have an ancestry like a donkey. Asks the Beis Halevi, "Why do we dafka darshen the lowly status of these individuals here at the Akeidah? Why is this drasha specifically apparent here at this juncture in time?" >> [snorts] >> So, we have a few questions over here. Why does it say "Elokim nisa es Avraham"? Why not Yitzchak? Why did Hashem say "Kach na es bincha es yechidcha asher ahavta"? What was Yishmael even doing there in the first place? How did he get there? Why do Chazal darshen "Shvu lachem po im hachamor"? I remember where I was. It's about 20 years ago when this hit me. I was in the Otzar Hasfarim in Yeshiva Chofetz Chaim Rabbinical Seminary of America. And this is mamash a matana min Hashamayim. Comes the Daas Zekeinim Baalei Tosafos. He quotes a Medrash that when Avraham Avinu saw Har HaMoriah from far away with the cloud tied over the mountain, he says to Yitzchak, "What do you see?" So, Yitzchak said, "I see the mountain and I see the cloud." He then turns to his such his attendants and he says, "What do you see, Eliezer and Ishmael?" They say, "See what? We don't see nothing." So, Avraham says, "You and the donkey are equal." Just like the donkey doesn't see anything, you don't see anything. So, and Ishmael are This is what Ishmael Therefore, an eved has no yichus. This comes from the Midrash So, when Avraham Avinu lifted up his eyes and he saw Har HaMoriyah, he saw the cloud tied onto the mountain. Also, Yitzchak saw it, but Eliezer and Ishmael didn't see anything. Therefore, Avraham Avinu says, "And Ishmael are like a donkey." Why does the Torah tell us this distinction between Yitzchak and Ishmael that only Yitzchak saw the Anan and Ishmael didn't see it? Why is the Torah telling me this in the context of Akeidat Yitzchak? You understand? We could understand that Yitzchak had greater spiritual perception than Ishmael in terms of recognizing the Shechinah on the on Har HaMoriyah. But, why is this an important and to this juncture in time? So, the the Shechinah Meruba, I would like to present to you a innovative Mahalach to understand the whole episode of the Akeidah and the Ma'alah that Klal Yisrael achieved. And let's begin with the following Bracha that Avraham Avinu received at the Akeidah. >> [snorts] >> Ki varech avarechecha v'harba arbeh es zaracha k'chochvei hashamayim v'chachol asher al sfat hayam v'yirash zarecha es sha'ar oy'vav. What was Avraham Avinu promised that as a merit for the Akeidah, his descendants will inherit the gates oy'vav of his enemy. But, a very specific word for enemy is employed. The word is oyev. We know in Lashon Kodesh we have two words that denote enemy. We have oyev and sine. >> [snorts] >> Like it says in Devarim, "Venasan Hashem es kol ha ol Yisrael al oyevcha ve al sinecha asher dafucha." So the Torah mentions two kinds of enemies. Says Rabbeinu Bachya, "Oyevcha is Yishmael, sinecha is Esav." Micha also prophesies about them. He says, "Tarim yadcha al tzarecha vechol oyevcha yikareisu." Oyev is a nickname for Yishmael, sine is a nickname for Esav. They are the historic enemies that distress the Jewish people. Rabbeinu Bachya goes on to explain why Yishmael is called an oyev and Esav is called a sine. Rabbeinu Bachya says, "By the way, this is the opinion of Rabbeinu Bachya." In our humble sefer Maggid Meisharim, we bring the opinion of the Ramban in the sefer Avnei Ekuach. He argues, he says, "Oyev is Esav and sine is Yishmael." And the Rabbeinu Bachya in the Kadd Hakemach agrees to the Ramban. However, now we're working with the Rabbeinu Bachya in Devarim. And Rabbeinu Bachya explains that oyev is worse than a sine. An oyev, his enmity is preserved for eternity. The word oyev is oyev, avoy. It's a lashon of tzar. It's to fall into the hands of Yishmael, oy va avoy. Therefore, the Bnei Yishmael are worse than Esav. They're called oyev. So therefore, one thing we need to learn. When Hashem tells Avraham, "Veyirash zarech es shar oyevav." What Hashem is telling, Yishmael, I'm sorry, what Hashem is telling Avraham is that through the Akeida, Klal Yisrael will gain ascendancy over Yishmael. The name of this shiur is the ascendancy of the Jewish people over Yishmael through the Akedah. And as a merit for the Akedah, Hashem promises Abraham the Jewish people will conquer Yishmael. But the question, how through the Akedah did we achieve the ability to overcome Yishmael? And now we come to some amazing chiddushim. The Akedah begins Vayehi Vayehi achar hadvarim ha'eila Vayehi achar hadvarim ha'eila v'ha'elokim nisa Avraham vayomer Avraham vayomer hineini hineini. Okay. After these matters, God tested Abraham. He says, "Abraham." And Abraham says, "Behold, here I am." Rashi says, "After what matters? What do you mean achar hadvarim ha'eila?" Says Rashi, >> [snorts] >> "Some of our rabbanim say after the words of the Satan. The Satan was mekaterig. The Satan said, 'From all the sudos that Abraham did, Abraham never brought one korban to me.'" So the Hashem said, "What do you mean? Everything Abraham does is for his son. And yet if I would ask him to offer his son, he would not be makiv." But then Rashi brings another pshet. So according to the first pshet, the hemshech hadvarim is the Abraham Avinu just made a party and the Satan said, "Hey, why doesn't Abraham bring any korbanos to you?" So Hashem says, "Look, this is the biggest korban of all." But then Rashi brings another pshet. It was following a conversation of Yishmael and Yitzchak. Yishmael had milah at 13 years old with no protest. So Yishmael said, "Yitzchak, I'm the true heir of Avraham Avinu. In order to be the con- continuity of Avraham, in order to take possession of Eretz Yisrael, you need to display mesiras nefesh. And therefore, I am the true heir of Avraham. I had milah at 13. I was commanding adult. You're a baby when you have a milah." Yitzchak said, "You're frightening me with one ever. If God would tell me to shacht yourself, I wouldn't be ma'akev." >> [snorts] >> So, Yishmael said that I have I'm greater than you because my milah was 13. And Yitzchak said, "If God would order me to be shachted, I would give up my life for Hashem." According to these simple comments of Rashi, we've arrived at an amazing answer to the kasha of Rebbe Yehudah HaChasid. Rebbe Yehudah HaChasid says, "Why does it say Vayelech Nissos Avraham?" It should say Vayelech Nissos Avraham u'Yitzchak. The answer is it cannot say that God tested Yitzchak. You know why? Cuz it wasn't a test for Yitzchak. Say what? It wasn't a test for Yitzchak? That's right. Yitzchak committed himself. He pledged to Yishmael that if the Almighty would tell him to give up his life, he would do it. So, Hashem comes and he says, "Okay, Yitzchak, if I would tell you to give up your life, you would do it? So, do it." You can't call it a test for Yitzchak. Yitzchak just made a neder to do it. He just committed himself to do it. Question, if somebody makes a neder to do a mitzvah, and then he fulfills it, he passed a nisayon? He didn't pass a nisayon. He kept his word. So, Yitzchak didn't wasn't tested. Yitzchak committed to offer his life for Hashem. So, it's not a test for Yitzchak, but it's a test for Avraham. But now comes Rebbe Yaakov Kamenetsky, and he says, "You could still ask, >> [snorts] >> how could you say that the Akedah follows the conversation of Yitzchak and Ishmael? In the chronology of Parshas Vayeira, Yitzchak had a bris milah, and that's then interrupted between Yitzchak's bris and the story of the Akeda is the peace treaty that Avraham Avinu makes with Avimelech. There's a whole from Shishi to Shvi is the peace treaty that Avraham made with Avimelech. So, how could Rashi say that Vayehi achar hadvarim ha'eileh is the Akeda is following the words and the conversation of Yitzchak and Ishmael? There's a whole narrative in between. >> [snorts] >> In fact, that's why the Rashbam says the Akeda is a natural naturally follows the peace treaty that Avraham Avinu made with Avimelech. There's a frightening Rashbam. The Rashbam learns that Vayelech Hashem nisah Avraham doesn't mean God tested Avraham. Vayelech Hashem nisah Avraham means God aggrieved Avraham. He shepherded Avraham. He uh caused Avraham great and bitter distress cuz Hashem was upset with Avraham. Because Hashem says to Avraham, you know, I gave you Eretz Yisrael. I didn't give you the holy land to make a two-state solution. I didn't give you Eretz Yisrael to give away to somebody else. If I gave you Eretz Yisrael, if the Almighty gives the Jewish people Eretz Yisrael, we have no right to give it away. We have no right to make peace treaties, says the Rashbam. When Avraham made a peace treaty with Avimelech, God said, "You're going to make a peace treaty? Go take your only son and slaughter him. I didn't give you Eretz Yisrael to make peace with other with to give it away. No, Eretz Yisrael is part of the identity of the Jewish people. You have no right to give it away." But the question now is, but Rashi learns Vayehi achar hadvarim ha'eileh is that the Akeda follows the conversation of Yitzchak and Yishmael. So, why is it interrupted with this narrative of the story of Abraham's peace treaty with Avimelech? Says Reb [clears throat] Yaakov Kamenetzky, amazing idea, an amazing idea. Says Reb Yaakov Kamenetzky in the Sefer Emes LeYaakov, if this story is here, then it is integral to understanding the Akedah. You see, what is the Akedah? The Akedah is who is the spiritual heir to Abraham, who has rights to Eretz Yisrael and the Har HaBayit. You may think that Yishmael has intrinsic right to Eretz Yisrael. After all, Yishmael has the zechut of brit milah, which is all which was the argument of Yishmael. Yishmael tells Yitzchak, "You're messing with me. You had milah at 8 days old. I have milah at 13 years old." So, the Torah interrupts this conversation. The Torah says, "Don't get so hooked up on brit milah." You know why? Because even the Plishtim are in Eretz Yisrael. And the Philistines are the epitome of the arelim. Throughout Tanakh, the epithet, the insult that is always associated with the Philistines is that they are arelim. And [snorts] yet, they had rights to Eretz Yisrael. So, even though the Zohar Hakadosh says that Yishmael will be in Eretz Yisrael until the end of time, because in the zechut of milah, nevertheless, what the Torah is doing by interrupting with the story of Avram and Avimelech is the Torah is telling us, "Don't be scared of the merit of Yishmael, >> [snorts] >> that Yishmael has a connection to the mitzvah of milah, because milah is not the main claim to Eretz Yisrael." And the proof is even Avimelech had rights to be in Eretz Yisrael, even though Abimelech and his nation, the Philistines, >> [snorts] >> are the quintessential areilim. They're the epitome of the nation with without a with a without a milah. So, the Torah is prepping us that in this epic battle between Yishmael and Yitzchak, where Yishmael is trying to exercise his his authority over Eretz Yisrael due to the the merit of milah, don't get caught up caught caught up in the merit of milah. After all, even the Philistines are in Eretz Yisrael, and they are the opposite of bris milah. >> [snorts] >> And therefore, b'siyata d'Shmaya, we have now arrived at an amazing appreciation for what is taking place at the Akedah. The Akedah, for once once and for all, is to determine who is the spiritual heir of Avraham Avinu. Who is the spiritual heir of the land of Israel? Of the Temple Mount? Of Har HaBayit? There is a historic battle between Yishmael and Yitzchak. Who is zaro shel Avraham? Who is zocheh to inherit Eretz Yisrael Eretz Yisrael? Yishmael claims we had milah as an adult. We are the zera Avraham. And Yitzchak says, "Stop getting carried away with the milah. We Jewish people, we give up our life for Hashem." Now, even though Hashem already told Avraham, "Kol asher tomar eilecha Sarah, shma b'kolah." Hashem already told Avraham, "You need to reject Yishmael. Whatever Sarah tells you, listen to her." But let me tell you something. If you're married, you know this. And if you're not married, this is good advice. This will prepare you for marriage. Not every time you tell your wife, "Yeah, yeah, yeah." doesn't mean you actually agree with her. It just means you're a smart man. And if you know what's good for you, you listen to her. It doesn't mean you agree with her fundamentally. Let's say your wife says, "You know, we need to buy this item for the house." You say, "We need this item like a hole in the wall. We bought this item three times. We don't use it." But your wife says, "We're buying it." You say, "You're right, honey. We really need this item." I, it's a waste of money. No, it's money well spent because a happy wife is happy life. Doesn't mean you agree with her. It just means practically speaking, you do what's good for what's good for the house. So, just because Ribono Shel Olam told Avraham Avinu, "Listen to Sarah." It doesn't mean Avraham fundamentally agreed that that Yishmael needs to be thrown out of the house. But Avraham has no choice. He has to listen to his wife. And the Ribono Shel Olam knows that it was hard for Avraham to dismiss Yishmael. So, the Ribono Shel Olam is giving Avraham an exercise in rejecting Yishmael on his own accord. So, Hashem orchestrates that Yishmael comes home for visiting day. And on that night, Avraham wakes up in the morning and Hashem says, "Kachna Yitzchak." Oh, Avraham says, "Well, maybe Yishmael's making a comeback." And then Hashem says, "Es Yitzchak." Whoa, maybe it's Yishmael. "Asher Ahavta." And then Hashem says, "Yitzchak." I'm telling you a revolutionary shot in the passuk. Not like Rashi, not like the Or HaChaim HaKadosh. Hashem is saying to Avraham, "Avraham, I need you to recognize that your bencha and your yechidcha and your asher ahavta is only Yitzchak and not Yishmael. You need to reject Yishmael. There's only one child and there is no close second. And you're going to bring them both to the Har HaBayit. You're going to ask them, "Do you see the Shechinah?" Yitzchak will say, "Yes." And Yishmael will say, "I don't see anything." And you're going to come to the recognition that Yishmael's connection to the Har Habayis is the same as a chamor. He has no appreciation for the inherent sanctity of the Har Habayis. The Akeidah was an exercise, first of all, in establishing the eternal rights of the Jewish people to Eretz Yisrael and the Har Habayis and the official rejection of Avraham Avinu to Yishmael. Therefore, after the Akeidah, Hashem specifically tells Avram, "V'yirah Sarah ish shar oyeivav." Your descendants, the the Jewish people, will inherit the gates of Yishmael. Isn't it interesting that we know that Yishmael the Bnei Eisav, they accept the the Old Testament, but Yishmael rejects the Old Testament. And even though they reject the Old Testament more than anything else, they reject the story of the Akeidah. They even changed the main characters of the Akeidah. Till today, they claim that it was therefore Yishmael was brought to the Akeidah. Isn't it interesting why don't why don't the Christians change the story of the Akeidah? Why only Yishmael? The answer is because the story of the Akeidah is what establishes for all time the ascendancy of the Jewish people over Yishmael. Therefore, they cannot concede to the details of the story. Rebbe Eliyahu HaKohen of Izmir, the Baal Shem Tov Mussar, >> [snorts] >> he writes that what is the secret behind the mitzvah pidyon peter chamor? Let's say you have a firstborn donkey, you redeem it for a seh. What's the idea of pidyon peter chamor? The chamor represents Yishmael. They wanted that Yitzchak should die and that Hashem should choose them. The peter chamor represents Yishmael, the am hadam l'chamor. The pidyon peter chamor represents God saving Yitzchak at the Akedah and not selecting Yishmael. But according to the way we're understanding and we're adding just a bit that the process of pidyon peter chamor is when we redeem the chamor for the seh, the chamor is a is Yishmael, the seh is Yitzchak. We take the kedusha off the chamor, which is marames to Yishmael, and it's chal on the seh, meaning the process of pidyon peter chamor is reenacting the story of the Akedah, where Yishmael is forever substituted with Yitzchak. So friends, now we understand, going back to answer >> [snorts] >> why does it say Vayikem nisah Avraham? Why not Vayikem nisah Yitzchak? God did not test Yitzchak. Yitzchak committed himself to do this. Why did Hashem say "Kach na es bincha yechidcha asher ahavta"? Hashem wanted Avraham to appreciate, to recognize that only Yitzchak Avinu is bincha yechidcha asher ahavta. What was Yishmael doing there? He came back. Why was he there? God orchestrated that he should be there so that This is very important. Why did Yishmael have to be there that night? Because if the Akedah is demonstrating the ascendancy of the Jewish people >> [snorts] >> over Yishmael if you have only chocolate ice cream and you eat chocolate ice cream, it doesn't mean you like chocolate better than vanilla. You're only eating the chocolate because you don't have a choice. The only time that we know you like chocolate ice cream better than vanilla is if you have a choice between chocolate and vanilla and you're choosing the chocolate. The only way Avraham could reject Yishmael is if Yishmael was there. >> [snorts] >> So Hashem brought Yishmael there, and then Hashem said, "Kachna es bincha, es yechidcha asher ahavta, and it's only Yitzchak, not Yishmael, and you're going to take them both to the mountain, and you're going to ask, 'Do you see the Shechinah?' and Yishmael is going to say, 'I don't see anything.' And you'll recognize, Avraham, that Yishmael has no connection to the Har Habayit." >> [snorts] >> Friends, let's take this even further. Earlier on in the parashah, Avraham Avinu lived with Sarah. This was in Lech Lecha. And Sarah and Avraham Avinu took Hagar. And Hagar conceived. And Hagar began to disparage Sarah. Vayavo el Hagar vatachar vatira ki harasa. Vateigel gvirta be'eineha. Rashi says that Hagar mocked Sarai. "Sarah, you walk around like you're a big day kiss. Now you're a phony. You're a fraud. You lived with Avraham all these years and you never conceived, and I conceived from my first relations." By the way, this is the ultimate hypocrisy, and this is uh a paradigm of the hypocrisy of Yishmael throughout the generations, where they claim righteousness belongs to them. They dress with phony modesty. And they claim that the righteousness is theirs. So, they mocked Sarah. And they said that Hagar is the one who should be the akaras habayit. So, when Sarah came to Avraham and said, "Hamasi alecha," Avraham gave s- a Hagar the right. I'm sorry, Avraham gave Sarah the right to do with Hagar as she pleased. And the pasuk says, "Vate'aneha Sarai vatitbarach mipaneha." Sarah abused Hagar. She afflicted her, and Hagar ran away. And the Ramban says that all the trouble we have with Ishmael throughout the generations was a punishment for the sin of Sarah. That Sarah abused and mistreated Hagar. And even Abraham allowed her to do it. And God heard the outcry, the prayer of Hagar. And therefore Hashem blessed Hagar with a child who's a wild pera. And we suffer from Ishmael until today as a punishment for Sarah abusing Hagar. What an astounding comment of the Ramban. That all the terrible tragedies, October 7th, Intifada, whatever we've suffered from Ishmael throughout the generations, is a punishment for how Sarah mistreated Hagar. However, the opinion of the Ramban is not unanimously held. The Ba'alei HaTosafos brings from the Riva. Rashi says says the Riva that Sarah mistreated Hagar. However, says Tosafos, no. Tosafos says, you know why Sarah did that? Because Hagar abused her first. Hagar Hagar disparaged her. And therefore Sarah was allowed to take revenge. Like the Smag writes, that even though there's an issur to cause someone uh emotional abuse, but if they abuse you, the Smag says you could abuse them back. By the way, it's machlokes Rishonim. If someone insults you, are you allowed to insult them back, or is it nakama? Some Rishonim learn, no, you can't abuse them back. It's revenge. The Smag learns it's only revenge if someone causes you monetary harm, you can't get back at them. But if somebody causes you emotional distress, you're allowed to insult them back. It's Machlokes Rishonim. Ultimately, the Chofetz Chaim says safek d'Oraisa l'chumra. But the Rivash says that it was permitted for Sarah to insult Hagar back. In fact, the Abarbanel says not only was it mutar for Sarah, it was a mitzvah for Sarah. Because in order to get somebody on a balanced track, sometimes you have to take them to the other extreme. And [snorts] therefore, Sarah, her kavana was l'tova, to establish Hagar on the correct path, and to teach the middah of anava and hachna'ah. Comes the holy Chida in the sefer Ma'aras Ha'ayin amud kuf yud tes, and the Chida quotes the Arizal. You want to see the amazing hashgacha that even though Hagar mistreated Sarah, God gave Hagar the ability to rectify her kilkul in that she was mevaza Sarah Imeinu, that Hagar was able to rectify this. The Chida brings from the tam of the Rashba, the Toras HaMincha of Rabi Yaakov Sakili, that Yishai later in life was concerned that maybe his children were of impure lineage because his grandmother was Rus. So, he told his wife of many years, Nitzvas Bas Adael, "I'm going to separate from you. I'm going to marry I'm going to take a shifcha. I'm going to free the shifcha. I'm going to I'm going to free the shifcha's children, and that will kasher my descendants." And Yishai made up to have relations with his shifcha. The shifcha was loyal to the wife of Yishai, and the shifcha told Yishai's wife, Yishai thought he was going to live with his maidservant, and it was really his wife. Shortly after, surprisingly, his wife was pregnant. When it became recognizable that Yishai's wife was pregnant, and Yishai's children found out, they all said she was mazana. And when she the the children wanted to kill her, and Yishai said, "No, no, this is not going to reflect well on you. People are going to think you guys are mamzerim." So, they let her have a baby, and the baby was going to be their eved. And when David was born, he was despised and disgusting. They thought David was a mamzer. Like it says, they wanted to throw him to the dogs. And they You know when they discovered that David Hamelach was not a mamzer? On the day that Shmuel Hanavi came to proclaim David king of Israel. When Shmuel met up with Yishai, and Shmuel said, "Do you have any good candidates to be melech?" Yishai said, "I have uh seven very uh eligible children." Shmuel said, "None of them. You must have one more." So, uh Yishai said, "No, I don't have any more legitimate children." Shmuel said, "You do. You have one more, David." Yishai said, "I don't know about David." Shmuel said, "He's the next king of Israel." It was only then that they discovered that that David was a legitimate child. There says the the Chida from the name of the Arizal, the maidservant of Yishai was the gilgul of Hagar, and she came back to this world to show homage and honor and humility before the wife of David to rectify the fact that she mis- Hagar mistreated Sarah. So, in order to be mesaken that Hagar mistreated Sarah, she came back as the maidservant of Yishai to create David Hamelech. What an amazing uh revelation of the Arizal. This is also brought in the Rishonim. Now it gives me great pride. For the first time I'm sharing with you a hidush of my great grandfather, the last rov of Sochaczew, who quotes this Arizal. And let me see if I could um bring this up here. Ah, here we go. Tell me if if you see this. Ah, this is Ohel Yaakov u'Mincha. This comes from a safer Lashon Hakhamim. Let's see if I can make it bigger. And if you look in Divrei Hayamim, it says Yaakov bnei Yitzchak Esav v'Yisrael. In Divrei Hayamim, it says the children of Yitzchak are Esav and Yisrael. Rashi says, why does it say Yisrael? Because of the koved of David Hamelech. And everyone asks, because of the koved of David Hamelech? Why the koved of David Hamelech? How is it the koved of David Hamelech to say Yisrael as opposed to Yaakov? This is the question of Rebbe Yoel Kahan of Izmir. Says the Hillige Zeda. Ha'avreich Hamufla, this the Zeda wrote when he was a bachur. He was uh in Sochaczew. He says, Yishai, the father of David, when he lived with the shifcha, his machshava was on the shifcha. He didn't know it was his wife. If we focus on the shift if we focus on Machshava, then there was a pegam in the birth of David Hamelech. It must be we go by ma'aseh, not by Machshava. Yaakov Avinu, that in the name of Yaakov is focused on the Machshava, that Yaakov tried and he schemed to take the brachos from Esau in a deceitful way. However, when the malach conceded to Yaakov on the brachos, he said, "Your name is Yisrael, cuz even though you had uh this this scheme, but in ma'aseh, the brachos belong to you." So, Rashi says the reason why in Divrei Hayamim we say Yisrael and not Yaakov, it's cuz we want to focus on ma'aseh, which Yisrael denotes k'seder isha, as opposed to Machshava, which Yaakov denotes, because we want to uphold the lineage of David, in order to for the kavod of David, we want to focus on the ma'aseh more than the Machshava. That was a chiddush of the Zayda, zechuso yagein aleinu v'al kol Yisrael. That is the only printed chiddush that I am aware of from Hagaon Rabbi Yehuda Leib Volman, Hashem Yimkom Damav, the last Rav of Sachaczew. But friends, I want to share with you one simple question. According to the Arizal, there's still room that the Shamayim has left us to try to explain. So, Hashem gave Hagar an opportunity to rectify her misdeed of abusing Sarah. But you think friends, the what Hagar needs rectification is for mistreating Sarah? You don't think there's something much worse that Hagar needs to rectify? What about the fact that Hagar brought the peret Adam into the world? She brought Yishmael into the world. You think she only needs rectification for mis- for abusing Sarah? What about the fact that Hagar brought Ishmael into the world who's such a source of terror and and and distress for the Jewish people? Therefore, I would like to suggest that the Hilula Rachemo that maybe Hashem gave Hagar an opportunity and a way to rectify bringing Ishmael into the world based on the great teaching of the Vilna Gaon in the Safra D'Tzniusa that the Vilna Gaon says we have two enemies, Esau and Ishmael. Ishmael is compared to a Hamor and Esau is compared to a Par a bull. And if Esau and Ishmael would ever get together, they would destroy the world. And the antidote to Esau and Ishmael is Yosef is compared to a Shar as well as Esau is. That's why Yosef is the Sitna Yishael Esau. He's the antidote to Esau. And David Hamelech, who's also compared to Hamor, Mashiach ben David is Oni V'rochev al Hamor is the antidote to Ishmael. Ishmael is Am Ha'aretz Hamor and David is Oni V'rochev al Hamor. Therefore, we see from the Gra Esau and Ishmael are the two forces of evil in the world. They're called Shar V'Hamor. And by the way, the Gra says that's the reason why you're not allowed to plow with an ox and a donkey together cuz you can't mix Esau and Ishmael. If you were ever to mix Esau and Ishmael, they would destroy the world. So, Hashem by the way first, according to the Gra Mashiach ben Yosef comes and he takes us takes us out of Egolus Edom and then Mashiach ben David comes and he takes us out of Golus Ishmael. Which then means the end of all Golus is Golus Ishmael. The final Golus is Golus Ishmael from which we're going to be redeemed through Mashiach ben David, which is Mashma in the very last Balaturim of Parshas Vayeira on the opening Bala Turim Parshas I'm sorry, the opening Bala Turim Parshas Toldois. The end of Chayei Sarah talks about the downfall of Yishmael. Al Pnei Kol Echav Nafal. And juxtaposed to that is the Eilah Toldois Yitzchak. That when Yishmael will have a downfall in the end of days, that's when Mashiach ben David will come. Friends, we are Zocheh now to understand how Hakadosh Baruch Hu Mesavev Kol HaSivuvim orchestrates that Hagar has a way to rectify, not only mistreating Sarah, but also bringing Yishmael into the world. Hagar brought the Para Adam into the world, the Am Therefore, Hashem gives her the opportunity to facilitate the creation of David HaMelech. David HaMelech is the Oni VeRochiv Al Chamor. Since Hagar brought the Am HaDoim Melech Amurim into the world, she comes back as a Gilgul as the wife as the maidservant of the wife of Yishai, and she facilitates, she Shadchans Yishai with his wife, and she creates David HaMelech, the Oni VeRochiv Al Chamor to overcome the Yishmael, the The Gemara in the end of Makkos tells us that there were Tana'im who went up to Yerushalayim, and then when they got to Har HaTzofim, they tore their garments. When they got to the Har HaBayis, they saw a a Shual, a fox [snorts] prancing on the Temple Mount. They began to cry, and Rabbi Akiva would laugh. They said, "Rabbi Akiva, why are you laughing?" Rabbi Akiva said, "Why are you crying?" They said, "The Temple Mount is being desecrated by foxes, and we shouldn't cry?" Says Rabbi Akiva, "That's why I'm laughing." If uh that's why I'm laughing, because I the foxes and they said Akiva Nachum Tana Akiva Nachum Tana. In the Pirush on Eicha of uh, called Aloin Bachos of Rabbi Binyamin Vitali, he explains there was a very deep Kavana in the Shualim prancing on the Har Habayit. Shualim Shualim are Oisios Yishmael. Shualim in my calculation is Gematria Yishmael. The Shualim represent Yishmael. Also, the mother of Yishmael is coming from Mitzrayim. Mitzrayim is called Shualim. When the Tana'im saw the Yishma'elim making a base tiflus on the in the Makom Kodesh Hakodashim, this was considered the pinnacle of the Horban. It pained them so deeply, not that they saw foxes, that they saw that you the Yishma'elim are defiling the Har Habayit. So, why did Rabbi Akiva laugh? Because Rabbi Akiva understood that Yishmael has no dominion over the Har Habayit. It's a joke. They don't see the Shchinah. They don't appreciate the Shchinah. They don't appreciate appreciate the Kedusha. But Rabbi Akiva also understood that the dominion of Yishmael in the end of days over the Har Habayit is right before the coming of Mashiach. And right after Yishmael is seen on the Har Habayit, that's when he'll have the downfall. And Oz Noylod Ben David, like we see at the end of Chayei Sarah. Al Pnei Kol Achiv Echa Nafal, Ve'eileh Toldos Yitzchak. Rabbi Akiva knew that when you see Yishmael on the Har Habayit, Mashiach is just around the corner. Rabbi Akiva was laughing. It was Begeder Va'Titzchak Le'Yom Acharon. Va'Titzchak Le'Yom Acharon. And therefore, friends, the story of the Akedah forever establishes Yitzchak as a spiritual heir of Avraham Avinu. Only Yitzchak is Binha Yechidcha Asher Ahavta. Yishmael is reduced to Amad Melchamar. He has no connection to the Har Habayit. And therefore, at the end of the Akedah, Hashem promises Avraham Eis Shar Oyevav. And forever Klal Yisrael is established as the spiritual heirs of Yerushalayim, of the Makom Hamikdash, of the Har Habayit. And that is why the story of the Akedah is something that Klal Yisrael reaps the benefit from in every single generation. May we be zocheh to the great bracha of Viyirash Zaracha Eis Shar Oyevav, that we should be zocheh to be uh able to rebuild the Makom Hamikdash and reap all the full benefits of the great act of the Akedah, Bimheira Vyameinu, Amen. Thank you very much, everyone. Have a great day. Rabbi Isaac, what do you say about this?