Boruch Hashem, we have the zchus to have the Rosh Yeshiva, Rav Olshin shlita in our midst who gives remarkable Vaadim.   Rephrased with headings by Rabbi Yair Hoffman

The Torah particularly focuses on Avrohom Avinu’s chesed with the three angels in this week’s parsha. The significance of this specific act is emphasized by the rewards his descendants received generations later. As the Midrash tells us, because Avrohom Avinu gave water to his guests, Klal Yisroel received the well in the desert. Because he told them to rest under a tree, they received the Clouds of Glory. Because he served them bread, they received the manna. And because he served them meat, they received the slav (quail). This raises two critical questions that need to be addressed: First, why does the Torah place such emphasis on this particular act of chesed when Avrohom spent his entire life performing acts of chesed? Second, why was it specifically this act of chesed for which his descendants were repaid so many generations later?

The Question of Giving to Those Who Don’t Need

A fundamental question arises from the Gemara in Bava Basra. The Gemara tells us that when Yirmiyahu encountered the evil people of Anatot, he prayed that even when they overcome their evil inclination and give charity, Hashem should cause them to give to undeserving recipients. This way, Yirmiyahu ensured their charity wouldn’t be considered true tzedakah and they would receive no reward. This presents a powerful question regarding Avrohom Avinu’s chesed with the angels: Since the angels had no need for food or drink, shouldn’t Avrohom Avinu’s chesed be considered like giving to “undeserving recipients”? Why then is this act considered so significant, and why did it merit such great reward?

The Two Types of Giving: The Difference Between Iyov and Avrohom Avinu

The Avos D’Rabbi Nasan at the beginning of Chapter 7 illustrates the distinction between Iyov and Avrohom Avinu’s approaches to chesed. Iyov’s house had doors on all sides so that no poor person would need to circle the home to find the entrance. Iyov made each visitor feel at home. When his hardships began, Iyov appealed to Hashem, saying he had fed the hungry, given drink to the thirsty, shared his bread with orphans, and clothed those in need. Hashem responded that Iyov’s chesed hadn’t reached even half the level of Avrohom Avinu’s. While Iyov waited at home for the poor to come, Avrohom Avinu actively searched for guests. Iyov served guests according to their usual standard – wheat bread for those accustomed to wheat bread, meat for those used to meat, wine for those who typically drank wine. Avrohom Avinu, however, served everyone the highest quality regardless of their usual standard.

Understanding Different Levels of Chesed

The Maharal provides a crucial distinction between tzedakah and chesed. Tzedakah, he explains, is specifically about filling someone’s needs – providing food for the hungry, clothing for those who lack garments. Chesed, on the other hand, represents an innate desire to do good for others, whether they have specific needs or not. It’s the inherent will to help and benefit others at any time. Iyov exemplified tzedakah at an incredible level, excelling at filling others’ needs precisely. If someone needed high-quality bread, meat, or wine based on their usual standard, Iyov provided exactly that. This explains why he waited at home rather than searching for guests – his focus was on meeting existing needs. Avrohom Avinu, however, transcended mere tzedakah to achieve true chesed. As a fountain of kindness, he had an overwhelming desire to provide for others and do good. This drove him to actively search the streets for potential recipients of his kindness, serving everyone the highest quality food regardless of their usual standard.

The Two Types of Divine Chesed

The Rosh Yeshiva, Rav Shneur zt”l, would often quote a fundamental principle from the Alter of Slabodka regarding two distinct categories of Hashem’s chesed. First is the chesed that preceded creation – “olam chesed yibaneh” (the world is built on kindness). Hashem had no need to create the world; there was no deficiency to fill. He created purely out of desire to benefit others. The second category is post-creation chesed – filling the needs of those He created. Avrohom Avinu constantly strived to emulate Hashem through “v’halachta bidrachav” (walking in His ways). Like Hashem’s pre-creation chesed, Avrohom Avinu wasn’t merely filling needs but was dedicated to “olam chesed yibaneh,” possessing an overwhelming desire to benefit any human being. His chesed mirrored Hashem’s pre-creation kindness. This drove him beyond waiting for guests to actively seeking them, beyond serving basic needs to providing the highest quality provisions possible.

The Significance of Escorting Guests (Levaya)

The Rambam begins Chapter 14 of Hilchos Avel by listing various forms of chesed, including visiting the sick, comforting mourners, bringing in brides, and “levayas ha’orchim” – escorting guests. This raises an obvious question: Why does the Rambam refer to hosting guests as “levayas ha’orchim” rather than “hachnasas orchim”? Intuitively, we would consider the actual hosting – providing food and lodging – as the primary aspect of the mitzvah, requiring more effort and expense than merely escorting guests a few steps. Yet the Rambam specifically emphasizes the escort aspect. Furthermore, in the next halacha, the Rambam states “s’char halevaya merubah min hakol” – the reward for escorting guests exceeds all others. Again, he highlights this seemingly minor aspect of hospitality as receiving the greatest reward. Additionally, the Rambam adds that this is “the rule that Avrohom Avinu our father established and the path of chesed he practiced.” These words suggest Avrohom Avinu originated the concept of levaya as a new form of chesed. What was unique about levaya that made it Avrohom Avinu’s signature “path of chesed”?

The Meaning Behind Levaya

The Maharal in Nesivos Olam explains the deeper significance of levaya through the Torah portion about the eglah arufah (broken-necked heifer). When a dead body is found, the elders of the nearest city declare “Our hands did not spill this blood and our eyes did not see.” The Gemara in Sotah 45 explains they’re stating they didn’t fail to provide food or escort. The Maharal explains that every person has tzelem Elokim (divine image) which provides protection from harm, even from destructive forces. When escorting travelers, we honor their tzelem Elokim, strengthening it and ensuring their protection. Failing to escort diminishes their divine protection, making escorts partially responsible if harm befalls them.

The Ultimate Form of Chesed

The Gaon’s commentary on Brachos 28 reveals a profound insight. When Rabbi Eliezer was ill, his students asked how to merit the World to Come. He gave three instructions, including being careful with kavod chaverim (honoring friends). The Gaon explains this parallels the three pillars supporting the world – Torah, avodah (service), and gemilus chasadim (acts of kindness). Surprisingly, he identifies kavod chaverim as the “essence of gemilus chasadim.” While providing food and shelter requires more resources, honoring the tzelem Elokim in others represents the highest form of chesed.

Avrohom Avinu’s Revolutionary Approach

Avrohom Avinu was the first to recognize Hashem’s existence and consequently understand that every person carries tzelem Elokim. This recognition revolutionized his approach to chesed. He didn’t merely run to serve guests but addressed them as “my masters” and served royal delicacies like tongue. The Yalkut relates that when Avrohom Avinu met Shem son of Noah, he asked what merit saved Noah’s family from the flood. Learning it was their kindness to animals in the ark, Avrohom Avinu reasoned that kindness to humans – beings with tzelem Elokim – would merit even greater reward. This inspired him to establish his “eshel” in Beer Sheva, providing not just food (achilah) and drink (shtiyah) but also accompaniment (levaya).

Learning from Avrohom Avinu

The Gemara teaches that all Jews are “doers of chesed, children of doers of chesed, who maintain Avrohom Avinu’s covenant.” The Rosh Yeshiva, Rav Shneur, would often dedicate his Yom Kippur eve talks to kavod chaverim, noting one could be generous with physical resources yet lacking in proper respect for others. He quoted a revealing Yerushalmi about Rabbi Pinchas ben Yair, who split a river blocking his path to the beis medrash. When his students asked to cross, he said only those who had never mistreated another Jew could pass safely. The Maharal explains that only one who truly emulates Hashem – including honoring others’ tzelem Elokim – can transcend nature. Disrespecting others’ divine image diminishes our own spiritual power, as the verse states “contempt for a matter will damage it.” To truly continue Avrohom Avinu’s legacy, we must go beyond physical provision to honor the divine essence in every person.

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