Have Questions or Comments?
Leave us some feedback and we'll reply back!

    Your Name (required)

    Your Email (required)

    Phone Number)

    In Reference to

    Your Message


    The avos were
    commanded to live
    in Eretz Yisroel.
    Today we also
    have this mitzvah,
    and therefore one may only
    leave Eretz Yisroel when the
    conditions there are unreasonable. If one simply can not
    make a living in Eretz Yisroel, and will have to live off of
    charity, and in chutz la’aretz he
    will be able to make a living,
    there is no mitzvah of yishuv
    Eretz Yisroel, because that is
    an unreasonable situation.
    Likewise the Talmud says that
    one who wants to learn Torah
    in a specific yeshiva in chutz
    la’aretz, and will not be happy
    at any of the yeshivas in Eretz
    Yisroel, or one who fell in love
    with a girl from chutz la’aretz
    and will be broken hearted if
    we insist that he may not leave
    Eretz Yisroel, may leave for
    the sake of lilmod Torah or lisa
    isha, because the alternative is
    simply unreasonable.
    In this week’s parsha we read
    that Avraham Avinu sent Eliezer
    to chuta la’aretz to arrange a
    shidduch for Yitzchok. Avraham emphasized to Eliezer that
    under no circumstances may he
    allow Yitzchok to leave Eretz
    Yisroel. Why couldn’t Yitzchok leave Eretz Yisroel? Isn’t
    it the case that for the purpose
    of a shidduch one is permitted
    to leave Eretz Yisroel?
    The explanation for this is given by Rashi in next week’s sedra. Yitzchok always followed
    in the footsteps of his father
    Avraham – maintaining the masorah. The Torah tells us that he
    dug the exact same wells that
    Avraham had dug and called
    them by exactly the same
    names that Avraham had. So its
    no surprise that when there was
    a famine during the lifetime
    of Yitzchok, he
    prepared himself to go down
    to Egypt – just
    as his father
    Avraham had
    done years earlier. On his way
    to Egypt, Hashem appears to
    him in Gerar
    and tells him
    he may not go to Egypt. On the
    occasion of akeidas Yitzchok,
    Yitzchok was consecrated as a
    korban, and if a korban is taken
    outside of its “designated location” it becomes pasul. During
    the times of the Beis Hamikdash, the designated location
    for kodshei kodoshim was the
    azara, while the designated location for kodshim kalim was
    all of Yerushlayim. In the days
    of the avos, the azara and
    Yerushalayim had not been
    consecrated, so the designated location for all korbaos
    was Eretz Yisroel. Although
    at the time of a famine Avraham Aivnu was permitted
    to leave Eretz Yisroel, Yizchok, a consecrated korban,
    was not.
    It is interesting to note that
    this halacha (that a korban
    will become pasul if it’s removed from its designated
    location) only takes affect
    after shechita, which constitutes the first avodah done to
    the sacrifice. On the occasion of the akeida, no avodos were actually done to
    Yitzchok. But nonetheless,
    since the ram which was offered in place of Yitzchok
    was slaughtered, that shechita was considered as if it had
    been done to Yitzchok himself. Yitzchok Avinu had the
    halachic status of a korban
    on which avodos were done.
    Even the avodah of haktara
    which was performed on the
    ram was considered as if it
    had been done to Yitzchok.
    Towards the end of the tochacha in parshas Behar the Torah
    states that Hashem will remember the covenant that He entered into with Yaakov; as well
    as His covenant with Yitzchok;
    and He will also remember His
    covenant with Avraham. Rashi
    on that pasuk quotes from the
    tana’im in the Sifra that the
    verb “to remember” only appears in connection with Yaakov and Avraham, but not in
    connection with Yitzchok. The
    reason for this is that one only
    has to use his memory to recall
    someone (or something) who
    is not in front of him. The avodas hahaktara that was done to
    the limbs of the ram was considered as having been done to
    Yitzchok, and Yitzchok’s ashes
    are piled up on the mizbeach
    right before Hashem. Therefore
    there is no need to remember
    Avraham Avinu did not misunderstand his instructions regarding the akeida. He was to
    consecrate his son Yitzchok as
    a korban olah. Under normal
    circumstances the avodos of
    any olah must be done to that
    particular korban, and here the
    malach indicated to Avraham
    that the avodos done to the ram
    will be considered as if they
    had been done to Yitzchok.
    Yitzchok was not only considered as a korban upon whom
    the first avodah (of shechita)
    had already been performed,
    but even the final avodah (of
    haktara) done to the ram was
    also halachically carried over
    to Yitzchok.