Vol.

18 Issue #5

Parashat Chayei Sarah

22 Marcheshvan 5774

Feeding Ones Animals

Rabbi Michael Taubes

When Avraham Avinus servant meets Rivkah at the well, she gives him some water to drink and then gives water to all of his camels as well (Bereishit 24:18-20). Citing a Posuk elsewhere in the Torah (Devarim 11:15), however, the Gemara in Berachos (40a) states that because that Posuk, familiar to us from the second paragraph of Kerias Shema, first mentions food for animals then speaks of the person eating, one is forbidden to eat unless he has already given food to his animals. The Rambam (Hilchos Avadim 9:8) writes that the early sages indeed fed their animals before they themselves ate. Rabbeinu Yehuda HaChassid, in his Sefer Chassidim (Siman 531), takes note of the fact that a different Posuk in this Parsha (Bereishit 24:46), as well as a Posuk later in the Torah, in which Hashem tells Moshe to bring water out of the rock for the people and their animals (Bamidbar 20:8), both indicate (as does the Posuk in this Parsha cited above) that the people themselves drank before any drinks were provided for their animals. He thus explains that when it comes to drinks, human beings are to be taken care of before animals, and only regarding food do we say that animals are to be fed first, as suggested by the aforementioned Posuk recited in Kerias Shema, as well as by other Pesukim in this Parsha (Bereishit 24:32-33) which state that when Lavan invited Avrahams servant in, he first fed the animals before feeding the servant himself, and by a third Posuk found earlier in the Torah (Bereishit 1:30). The Magen Avraham (Orach Chaim 167:18) quotes this ruling from the Sefer Chassidim that human beings take precedence for drinking, and only tasting food is forbidden to a person until he gives something to his animals. The Machatzis HaShekel says that if the Torah bothered to present the details about Rivkah serving water to the servant and his camels, it must be to teach us that this is the proper practice. The Yad Ephraim, after quoting from the Ohr HaChaim in his commentary on the Torah (Bamidbar

ibid) that in a situation of danger, even feeding a human takes precedence over feeding an animal, suggests a reason for this distinction between eating and drinking. Despite all this, however, the Kaf HaChaim (Os 50) quotes those who say that there is in fact no difference, and even for drinking, ones animal comes first. There is, however, some question as to whether this prohibition to eat before feeding ones animals is actually a prohibition in the strict sense of the term, or more like a part of a chasidus, pious behavior, but the violation of which would not be an Aveirah. The aforementioned Rambam writes, as quoted above, only that the early sages used to feed their animals before they themselves ate, as if to suggest that to do this is a form of exemplary behavior, but is not strictly required. The Shulchan Aruch, moreover, does not explicitly record this obligation at all. The Magen Avraham cited above, however, does write explicitly that one may not eat before feeding ones animals, and he quotes a view elsewhere (Orach Chaim 271:12) that the prohibition is MideOraisa, from the Torah. The Mishnah Berurah, in his Biur Halacha (Orach Chaim 167 s.v. umikol makom), quotes this view as well, but he points out that the prohibition is from the Torah. Nevertheless, he does cite this prohibition in the Mishnah Berurah itself (s.k. 40), as do the Aruch Hashulchan (seif 13) and the Chayei Adam (Klal 45 seif 1), the latter implying that the prohibition is indeed from the Torah. Rav Yaakov Emden (Shu"t Sheeilas Yaavetz vol. 1 siman 17) was asked whether this prohibition applies to one who has a cat or a dog in his home. He replied that although both cats and dogs do perform services for their owners, the former keeping away the mice and the latter protecting the home from burglars, and as such they deserve to be supported with food by their owners, he believes nevertheless that one doesnt have the same level of obligation to feed them as one does to feed domesticated farm animals. He explains that this is because they can easily find their own food anywhere and anytime, such as by foraging through the garbage, and they therefore are not as

 dependent on their owners for food. Cats and dogs, however, can roam around and find food whenever they want; the obligation to feed them is thus not as incumbent on the owners as is the obligation to feed other animals. He concludes, however, that one who wishes to be scrupulous in his deeds should feed his cat and his dog as well before he himself eats. It would seem, by the way, that the more absolute requirement to feed ones animal first would apply if one keeps his cat or dog - or any other pet confined to his house or yard, rendering it unable to obtain food on its own.
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Vol. 18 Issue #5 damage, but the Shulchan Aruch (Choshen Mishpat 409:3) limits the prohibition to owning an evil dog, a term which appears in the Gemara earlier in Bava Kamma (15b). In the aforementioned Teshuvah, Rav Yaakov Emden discourages owning dogs except for financial or security reasons, and views playing with them as a waste of time and as the behavior of non-Jews. In the Sefer Chassidim (siman 938), Rabbeinu Yehuda HaChassid writes that to raise birds is a waste of time, and that money spent on this should rather be given to the poor. The Aruch Hashulchan (seif 4), however, writes clearly, as do others, that one may own a dog (or another pet) unless it is the type which It is worth noting that Rav Yaakov Emden makes it may cause harm or damage. clear, based on several sources, that one must give food to ones animals even on Shabbos, as already codified by the Shulchan Aruch (Orach Chaim 324:11), where, Double or Nothing interestingly enough, dogs are mentioned specifically. He also notes that it appears from the Gemara in Gittin (62a) Ilan Shnitzer that even if one is not at home, one may not eat anywhere unless he has seen to it that his animals at home would be In this weeks parsha, Avraham sends Eliezer to fed beforehand. find a wife for Yitzchak. In fact, the Torah records the Because of this requirement to feed ones animals entire story twice. This prompts Rashi to quote a medrash before partaking of food oneself, the Gemara in Berachos that says: cited above indicates, as explained by Rashi (s.v. tol), that although it is generally prohibited to speak after reciting the . Beracha of Hamotzi before eating some bread, and if one does, he must recite the Beracha again, if one speaks at that Hashem cares more about the stories of the slaves of the point about feeding ones animals, he need not recite Avos, than the Torah of the actual children of the Avos another Beracha. Tosafos (s.v. haba) explains that the (Bnei Yisrael). The medrash claims this based on the fact Halacha in general is that if one talks in between the that the Parsha repeats the chain of events that happened recitation of any Beracha over a food or a drink and the regarding Eliezer finding a shidduch for Yitzchak, even actual eating or drinking, one must recite another Beracha though it was have sufficed to say it once and just to unless the talking relates to the meal; apparently, speaking mention it the second time. But that is not what the Torah about feeding ones animals relates to the meal because of does. Even though the Torah records Yitzchaks narrative this requirement to feed the animals first and thus does not of the story to Besuel, the Parsha repeats it. Why is the constitute an improper interruption. The Rambam story of Eliezer so significant that it had to be repeated? (Hilchos Berachos 1:8) and the Shulchan Aruch (Orach Why should this story about Avrahams slave get more Chaim 167:6) rule accordingly. Based on the above dispute time in the spotlight then the complex laws that are about whether this rule applies to drinking, the Kaf m e n t i o n e d o n c e b u t s t u d i e d e n d l e s s l y ? HaChaim, among others, discusses whether an interruption Rashi tells us that when the Pasuk says to talk about giving the animals a drink would require one . to recite a new Beracha. It should be noted that in general, the Mishnah in Perhaps the woman will not follow me, the word ulai is Bava Kamma (69b) forbids one to own a dog, or, written without a vav. The reason for this requires presumably, any other potentially dangerous pet, unless it backstory from the Parsha. As we know, Eliezer wanted can be safely chained; Rashi (s.v. es hakelev) explains that his own daughter to marry Yitzchak, but Avraham this is because a dog bites and barks and frightens people. wouldn't allow it, due to the fact that Yitzchak was blessed The Rambam (Hilchos Nizkei Mammon 5:9) accepts this while she came from a Cnaani family, which made her ruling, adding that some animals frequently cause a lot of cursed. Therefore, Eliezer should not have wanted Yitzchak's shidduch with Rivkah to work out, because he

Page 3 wanted him for his own daughter. Yet, we see that Eliezer the nimshal, the moral. Here we find this not to be the case. was extremely devoted to setting Yitzchak up, and he put Why would the nations of the world describe Avraham first his personal interests aside in order to fulfill his mission. as a leader of the generation (the nimshal) and then afterwards Thus, the Torah repeats Eliezer's story in order to show allegorically refer to him as the captain of a ship (the how selfless Eliezer was. Even though it would have been mashal)? understandable if he would have done this task begrudgingly Rav Kook answers this question beautifully in one and half-heartedly, he did just the opposite. He humbled himself and did his job. Furthermore, upon reading through of his renowned manuscripts, the Midbar Shur. Rav Kook the Parsha, one would notice that Eliezer's name isn't explains that these two descriptions in the hesped of mentioned once. This is because Eliezer removed himself Avrahams life were not just simply a mashal and a nimshal; rather, it was a description of the different levels of and his own ambitions in order to succeed in his mission. commitment and devotion that Avraham had for his Now we can understand this medrash that Rashi generation. quoted. Although our learning is very precious to Hashem, There is one primary difference with the leadership it is these stories that are dearest to Him. They are stories of self-sacrifice, discipline, and respect for Hashem and his role of a gadol hador, and the leadership role of a ship Torah. These are episodes that Hashem cherishes, so much captain. A gadol hador and the other leaders of a generation so that He puts them in the Torah- which is primarily a form a reciprocal relationship with their generation. The code of laws. And, this story was so special that it is written leader depends on his generation as much as his generation twice. This proves that there must be some very important depends on him. The generation in a sense helps actualize things for us to learn from Eliezer. And indeed there are. the spiritual potential of this leader. Everyday day we encounter obstacles regarding religion and A ship captain on the other hand has no real need to personal interest. One might want to go to daven maariv but travel with his passengers; he has no inherent connection there also might be a big game on during that time. It is with them. A captain journeys with his passengers only for crucial for one to always put Hashem before our personal their sake. A leader with a ship captain personality is one interests. Another thing that we can learn is that when one who lowers himself onto the level of his generation and acts does mitzvos, he should put in a great amount of effort. One not necessarily based on his own character, but acts based should not settle for the minimum. Hopefully, we can all on what his generation needs from him. take the message and mindset of Eliezer and apply it to our Avraham was not only a leader who inspired a daily lives. generation (and generations to come) and became the founder of Am Yisroel; but he was also an altruistic ship captain, who empathized and put himself in the shoes of Oh Captain Our Captain others. He was able to be mekarev others by realizing and internalizing the fact that though Hashem revealed Himself Yehoshua Szafranski to him, others may still have not seen and felt Hakadosh Baruch Hus presence. It was when he led with this In this weeks sedrah, Parshas Chayei Sarah, we mindset, of understanding and empathy, that he was able to learn about the passing of two of the most influential and connect others to Hashem. pivotal leaders in the history of the Jewish people- Avraham and Sarah. May we all be zocheh to live in the footsteps of our forefather Avraham, to learn and emulate this midda that he The Gemara in Bava Basra (91a) says that the personified, of being both a leader, and an inspiring ship following eulogy was said for Avraham on the day that he captain. Good Shabbos. died: On the day when Avraham our father passed away from the world, all the great people of the nations of the world stood in a line and said: Woe to the world that has Family Reunion lost its leader and woe to the ship that has lost its captain.

Vol. 18 Issue #5

When analyzing the structure of how this hespedeulogy- was said, it really doesnt make much sense. Typically a mashal, a parable, is supposed to be said prior to

Asher Finkelstein
As Rivkah and Eliezer are approaching, they can

Vol. 18 Issue #5 faintly see a man in the distance. Eliezer announces that it is greeted by Fatima as Yishmael was once again absent, Yitzchak, who happens to be returning from Beer Lachai although she provided Avraham with food and drink. This Roi. What or where this place is remains unclear. Soon led Avraham to stand and pray for many great things to after this episode, the Torah informs us of Avrahams befall Yishmael and his household. One can hardly imagine decision to marry a woman named Keturah after the death the tremendous outpouring of long-suppressed paternal of Sarah. The identity of Keturah is unclear. Many love that must have been emanating from Avraham in those commentators make no connection between these two prayers. When Fatima informed Yishmael of this vague vignettes. The Radak explains that Yitzchak simply remarkable occurrence and Avrahams blessings came into had some business to take care of in a place known as Beer fruition, Yishmael finally recognized that the father who had Lachai Roi. As far as Keturah, the Rashbam succinctly states sent him away years ago still loved him tremendously. that, She was not Hagar according to the peshat (the literal It is fascinating how after the story relating to the meaning of the text). On the more Midrashic side, the death of Sarah, the entire Parsha seems to become one large Ramban explains that Beer Lachai Roi was a favorite spot of family reunion. First, Yitzchaks cousin Rivkah is brought to Yitzchaks for private prayer and spiritual experience. On the Keturah front, the Midrashic consensus seems to be that him from a far-off land. Then, after Avrahams first two she was indeed Hagar, and she may have been known called dramatic encounters with the Yishmael clan, he brings Keturah for a number of reasons. The Targum Yonasan Hagar back into the family. Finally, at Avrahams funeral, mentions that in Aramaic, Keturah can mean tie, Yitzchak and Yishmael are reunited as they mourn the death indicating that Keturah had previously been tied to of their shared, and as Yishmael discovered perhaps too Avraham in marriage. Some suggest that Keturahs good late, mutually loving father. These connected events illustrate a number of things. Firstly, they demonstrate the deeds were pleasant like ketores, incense. power of death and loss to unite. While late is better than The Midrash Raba (60:14) however, finds a never, it is tragic how sometimes, it takes a catastrophe like fascinating connection between these two occurrences. a death to reconcile warring former friends and family. From earlier parshiyos we know that Hagar once had an Only after Sarah has perished can the clans of Avraham and encounter with an angel at Beer Lachai Roi, and the Hagar reunite. Perhaps even more tragically, only after Midrash suggests that she was still wont to hang out there Avrahams death, the peshat in the Pesukim seems to after all those years. Knowing this, Yitzchak went to Beer indicate, does Yishmael finally reunite with his father face Lachai Roi to fetch Hagar/Keturah with the intent of to face. Unfortunately, its a bit too late. Finally, it seems returning her to his father Avraham so they could remarry. that Sarah was correct in shielding Yitzchak from the influence of Yishmael while he was young and vulnerable. The Pirkei DeRabbi Eliezer (29) adds a fascinating Once Yitzchak was a hardened tzaddik however, it was layer of drama to this story. It is recorded there that before appropriate for to commence the bitter-sweet process of Yitzchak ever ventured to Hagar and Yishmaels territory, restarting his troubled relationship with his half-brother. and while Sarah herself was still alive, Avraham went to check on his son Yishmael. He did have to swear to Sarah however, that he would not get off of his camel at Yishmaels house. When Avraham arrived, Yishmael was Rosh Yeshiva: Rabbi Michael Taubes not home, and he was greeted by Yishmaels wife, a Moabite. It was noon of a sweltering, hot day in the desert Rabbinic Advisor: Rabbi Baruch Pesach but Mrs. Yishmael refused Avrahams request for food and Mendelson water, perhaps foreshadowing the future inhospitality of Moav towards Bnei Yisrael when they were leaving Egypt. Editors in Chief: Philip Meyer and Ori In any case, when Yishmael returned, he was infuriated at Putterman his wife for her cruel neglect of the person he deduced to be Avraham and he divorced her. He then married a wife from Executive Editor: Yehuda Tager his mothers family named Fatima. As Rabbi Jonathan Sacks among others has pointed out, this is the name of an Associate Editors: Asher Finkelstein and important woman in the Quran, adding a remarkable twist Yisrael Friedenberg to this Pirkei DeRabbi Eliezer. A few years later, Avraham made yet another attempt to see his son. This time, he was Distribution Coordinator: Ezra Teichman
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