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GENESIS — 16:5 wrong

GEN859 We must speak out in defense of someone who is being disgraced. … Rashi cites the Midrash that interprets the term chomos as stealing.   Sara complained to Abram that he was stealing his words from her, for he had heard Hagar disgrace her and was silent (see Rashi on verse 4) and was silent.  These verses teach us an important principle.   Sara considered Abraham’s failure to speak on her behalf when Hagar spoke against her, as stealing.  The term stealing is used when someone takes away that which is legally and rightfully someone else’s.  If failure to defend another person’s honor is stealing, then we are obliged to speak up when we see someone being disgraced.   Words of defense are due to a person being disgraced, and it is considered stealing to withhold them.  (Nachalas Yosef, vol. 2).  PLYN 51

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GENESIS — 18:1 appeared

GEN889 We are obligated to visit the sick. … At times, visiting the sick may be a matter of life and death.  By visiting a person who is ill, you might be able to advise him about a doctor he should consult, or obtain medication for him.   Failure to visit someone may result in the failure to save his life which is tantamount to murder.  Ahavas Chesed, part 3, ch. 3.  PLYN 52

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GENESIS — 18:2 entrance

GEN894 A person should seek out guests, even in difficult circumstances.   As a rule the Torah is extremely concise, but in this section the Torah describes all the small details of Abraham’s behavior with his guests.  This, wrote the Chofetz Chayim, is meant to teach us the importance of hachnosas orchim – hospitality to guests.  Abraham was very old and had just undergone circumcision.   Although he was in great pain, he nevertheless sat by the entrance of his tent in the heat of the day, hoping to see a sojourner whom he could invite to his home.  Even if we are unable to emulate Abraham completely, we should at least learn the fundamental principle of appreciate guests.   Ahavas Chesed, part 3, ch. 2.  Following an operation we might not be able to invite guests as Abraham did.   But at least we should learn from Abraham to invite guests even when it is difficult.   PLYN 58-9

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GENESIS — 18:3 please

GEN909 Taking care of the needs of guests is greater than prayer. … It is inspiring to study Abraham’s attitude toward guests.   He considered that guests were doing him a favor by consenting to visit him and partake of his food.  He therefore bowed down to them (verse 2) and pleaded with them to visit him.   A host must greet his guest in a friendly manner and accord him honor.  And, a person should be careful not to contradict or correct his guest unnecessarily, for that may cause him anguish. Chesed L’Avraham 8:15, 17   PLYN 62-3

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GENESIS — 18:5 morsel

GEN917 As soon as a guest comes to your house, give him refreshments.   Rabbi Yisroel Salanter points out that Avraham immediately told his guests that he would give them some bread.   Even though he planned to give them an entire meal afterward, he realized that they might appreciate some light refreshment which would stay their hunger until he would be able to prepare their meals.   Chayai Hamuser, vol. 1, p. 69.   PLYN 66

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GENESIS — 18:5 morsel

GEN920 When speaking to his guest, a host should be careful not to let the guest feel that he is causing his host imposition.   Avraham was afraid that the three strangers who passed his tent might refuse to visit him because they would not want to bother him. He therefore offered them some bread, a simple enough meal.   Once they had agreed to stay, he prepared an elaborate feast. (Rabbi Akiva Sofer in Daas Sofer. PLYN 67

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GENESIS — 18:7 lad

GEN926 A person should train his children to do chesed.  Rashi cites the Midrash Genesis Rabbah 48:13 which identifies the lad as Yishmael, and that Avraham gave him the calf in order to train him fulfilling mitzvos.  The Chofetz Chayim writes that from here we see that a person should not only do chesed himself, but should also educate and train his children to do acts of kindness. Ahavas Chesed, part 2, ch.3.   The Chofetz Chayim was strongly against the practice which was instituted in some cities whereby the poor could only apply for a donation from a single community fund, and were forbidden to go collecting from house to house.   Besides the fact that in this way the poor might receive a smaller amount of money than they might otherwise received, there is another aspect which is very detrimental.   If the poor do not knock on the doors of private homes, children will not be aware of the mitzvah of giving tzedakah (charity).   Michtevai Chofetz Chayim, Dugman Midarkai Avi, p.8.   PLYN 68

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