(ז) וְאֶל־הַבָּקָ֖ר רָ֣ץ אַבְרָהָ֑ם וַיִּקַּ֨ח בֶּן־בָּקָ֜ר רַ֤ךְ וָטוֹב֙ וַיִּתֵּ֣ן אֶל־הַנַּ֔עַר וַיְמַהֵ֖ר לַעֲשׂ֥וֹת אֹתֽוֹ׃ (ח) וַיִּקַּ֨ח חֶמְאָ֜ה וְחָלָ֗ב וּבֶן־הַבָּקָר֙ אֲשֶׁ֣ר עָשָׂ֔ה וַיִּתֵּ֖ן לִפְנֵיהֶ֑ם וְהֽוּא־עֹמֵ֧ד עֲלֵיהֶ֛ם תַּ֥חַת הָעֵ֖ץ וַיֹּאכֵֽלוּ׃
(7) Then Abraham ran to the herd, took a calf, tender and choice, and gave it to a servant-boy, who hastened to prepare it. (8) He took curds and milk and the calf that had been prepared and set these before them; and he waited on them under the tree as they ate.
ואל הבקר רץ אברהם. היה אפשר לו לשלוח אל הבקר אחד מאנשיו שהרי בביתו של שאברהם י"ח וג' מאות איש חניכיו ילידי ביתו ולא רצה אבל הלך הוא בעצמו ובכבודו במרוצה לכבוד האנשים אע"פ שהיה זקן וחלוש במצות המילה, והנה זה עדות זריזותו ומעלתו ונדבת לבו:
ואל הבקר רץ אברהם, “while Avraham himself ran to the cattle, etc.” He could easily have sent one of his numerous servants to go to the stables and to select the animals for slaughter. After all, we know that he had a minimum of 318 male servants (14,14). He refrained from doing so, however, and went himself, and with accelerated gait, in order to honor his guests. All this in spite of the fact that he was both aged and weakened by the circumcision. The Torah reports all this to round out the picture of Avraham as a generous person.
בן בקר, זכר וקטן והיה רך והיה גם כן טוב, ר"ל שמן, וכן ונשבע לחם ונהיה טובים (ירמיה מ"ד י"ג).
בן בקר, male and young, so that it would be both tender and tasty. The word טוב refers to it being juicy, fat; we find this expression used in that sense also in Jeremiah 44,17 ונשבע לחם ונהיה טובים, “we had plenty of bread and were fat.”
אל הנער, אל המשרת. ובדרש זה ישמעאל (ב"ר ס"ח).
אל הנער; to the servant. According to an allegorical interpretation [based on the definitive article ה seeing that Avraham had many servants, Ed.] this is a reference to Ishmael.
לעשות אתו, לתקנו ולבשלו:
לעשות אותו, to prepare it and to cook it.
וַיִּקַּ֨ח אֲבִימֶ֜לֶךְ צֹ֣אן וּבָקָ֗ר וַעֲבָדִים֙ וּשְׁפָחֹ֔ת וַיִּתֵּ֖ן לְאַבְרָהָ֑ם וַיָּ֣שֶׁב ל֔וֹ אֵ֖ת שָׂרָ֥ה אִשְׁתּֽוֹ׃
Abimelech took sheep and oxen, and male and female slaves, and gave them to Abraham; and he restored his wife Sarah to him.
(כז) וַיִּקַּ֤ח אַבְרָהָם֙ צֹ֣אן וּבָקָ֔ר וַיִּתֵּ֖ן לַאֲבִימֶ֑לֶךְ וַיִּכְרְת֥וּ שְׁנֵיהֶ֖ם בְּרִֽית׃ (כח) וַיַּצֵּ֣ב אַבְרָהָ֗ם אֶת־שֶׁ֛בַע כִּבְשֹׂ֥ת הַצֹּ֖אן לְבַדְּהֶֽן׃ (כט) וַיֹּ֥אמֶר אֲבִימֶ֖לֶךְ אֶל־אַבְרָהָ֑ם מָ֣ה הֵ֗נָּה שֶׁ֤בַע כְּבָשֹׂת֙ הָאֵ֔לֶּה אֲשֶׁ֥ר הִצַּ֖בְתָּ לְבַדָּֽנָה׃ (ל) וַיֹּ֕אמֶר כִּ֚י אֶת־שֶׁ֣בַע כְּבָשֹׂ֔ת תִּקַּ֖ח מִיָּדִ֑י בַּעֲבוּר֙ תִּֽהְיֶה־לִּ֣י לְעֵדָ֔ה כִּ֥י חָפַ֖רְתִּי אֶת־הַבְּאֵ֥ר הַזֹּֽאת׃
(27) Abraham took sheep and oxen and gave them to Abimelech, and the two of them made a pact. (28) Abraham then set seven ewes of the flock by themselves, (29) and Abimelech said to Abraham, “What mean these seven ewes which you have set apart?” (30) He replied, “You are to accept these seven ewes from me as proof that I dug this well.”
(ג) וַיַּשְׁכֵּ֨ם אַבְרָהָ֜ם בַּבֹּ֗קֶר וַֽיַּחֲבֹשׁ֙ אֶת־חֲמֹר֔וֹ וַיִּקַּ֞ח אֶת־שְׁנֵ֤י נְעָרָיו֙ אִתּ֔וֹ וְאֵ֖ת יִצְחָ֣ק בְּנ֑וֹ וַיְבַקַּע֙ עֲצֵ֣י עֹלָ֔ה וַיָּ֣קָם וַיֵּ֔לֶךְ אֶל־הַמָּק֖וֹם אֲשֶׁר־אָֽמַר־ל֥וֹ הָאֱלֹהִֽים׃ (ד) בַּיּ֣וֹם הַשְּׁלִישִׁ֗י וַיִּשָּׂ֨א אַבְרָהָ֧ם אֶת־עֵינָ֛יו וַיַּ֥רְא אֶת־הַמָּק֖וֹם מֵרָחֹֽק׃ (ה) וַיֹּ֨אמֶר אַבְרָהָ֜ם אֶל־נְעָרָ֗יו שְׁבוּ־לָכֶ֥ם פֹּה֙ עִֽם־הַחֲמ֔וֹר וַאֲנִ֣י וְהַנַּ֔עַר נֵלְכָ֖ה עַד־כֹּ֑ה וְנִֽשְׁתַּחֲוֶ֖ה וְנָשׁ֥וּבָה אֲלֵיכֶֽם׃
(3) So early next morning, Abraham saddled his ass and took with him two of his servants and his son Isaac. He split the wood for the burnt offering, and he set out for the place of which God had told him. (4) On the third day Abraham looked up and saw the place from afar. (5) Then Abraham said to his servants, “You stay here with the ass. The boy and I will go up there; we will worship and we will return to you.”
וַיֹּ֨אמֶר יִצְחָ֜ק אֶל־אַבְרָהָ֤ם אָבִיו֙ וַיֹּ֣אמֶר אָבִ֔י וַיֹּ֖אמֶר הִנֶּ֣נִּֽי בְנִ֑י וַיֹּ֗אמֶר הִנֵּ֤ה הָאֵשׁ֙ וְהָ֣עֵצִ֔ים וְאַיֵּ֥ה הַשֶּׂ֖ה לְעֹלָֽה׃
Then Isaac said to his father Abraham, “Father!” And he answered, “Yes, my son.” And he said, “Here are the firestone and the wood; but where is the sheep for the burnt offering?”
וַיֹּ֙אמֶר֙ אַבְרָהָ֔ם אֱלֹהִ֞ים יִרְאֶה־לּ֥וֹ הַשֶּׂ֛ה לְעֹלָ֖ה בְּנִ֑י וַיֵּלְכ֥וּ שְׁנֵיהֶ֖ם יַחְדָּֽו׃
And Abraham said, “God will see to the sheep for His burnt offering, my son.” And the two of them walked on together.
(יג) וַיִּשָּׂ֨א אַבְרָהָ֜ם אֶת־עֵינָ֗יו וַיַּרְא֙ וְהִנֵּה־אַ֔יִל אַחַ֕ר נֶאֱחַ֥ז בַּסְּבַ֖ךְ בְּקַרְנָ֑יו וַיֵּ֤לֶךְ אַבְרָהָם֙ וַיִּקַּ֣ח אֶת־הָאַ֔יִל וַיַּעֲלֵ֥הוּ לְעֹלָ֖ה תַּ֥חַת בְּנֽוֹ׃
(13) When Abraham looked up, his eye fell upon a ram, caught in the thicket by its horns. So Abraham went and took the ram and offered it up as a burnt offering in place of his son.
(כב) וַתִּקְרָא֮ אֶל־אִישָׁהּ֒ וַתֹּ֗אמֶר שִׁלְחָ֨ה נָ֥א לִי֙ אֶחָ֣ד מִן־הַנְּעָרִ֔ים וְאַחַ֖ת הָאֲתֹנ֑וֹת וְאָר֛וּצָה עַד־אִ֥ישׁ הָאֱלֹהִ֖ים וְאָשֽׁוּבָה׃ (כג) וַיֹּ֗אמֶר מַ֠דּוּעַ אתי [אַ֣תְּ] הלכתי [הֹלֶ֤כֶת] אֵלָיו֙ הַיּ֔וֹם לֹֽא־חֹ֖דֶשׁ וְלֹ֣א שַׁבָּ֑ת וַתֹּ֖אמֶר שָׁלֽוֹם׃ (כד) וַֽתַּחֲבֹשׁ֙ הָֽאָת֔וֹן וַתֹּ֥אמֶר אֶֽל־נַעֲרָ֖הּ נְהַ֣ג וָלֵ֑ךְ אַל־תַּעֲצָר־לִ֣י לִרְכֹּ֔ב כִּ֖י אִם־אָמַ֥רְתִּי לָֽךְ׃
(22) Then she called to her husband: “Please, send me one of the servants and one of the she-asses, so I can hurry to the man of God and back.” (23) But he said, “Why are you going to him today? It is neither new moon nor sabbath.” She answered, “It’s all right.” (24) She had the ass saddled, and said to her servant, “Urge [the beast] on; see that I don’t slow down unless I tell you.”
בְּהֵמָה דַּקָּה טְהוֹרָה אוֹמֶרֶת. מִי כָמֹכָה בָּאֵלִם יי מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא: (שמות טו יא) בְּהֵמָה גַּסָּה טְהוֹרָה אוֹמֶרֶת. הַרְנִינוּ לֵאלֹהִים עוּזֵּנוּ הָרִיעוּ לֵאלֹהֵי יַעֲקֹב: (תהילים פא ב)
The Sheep is saying: “Who is like you among the mighty ones, YHVH? Who is like you, mighty in holiness, awesome in praise, worker of wonders.” The Cow is saying: “Rejoice to Elohim over our strength, trumpet to the elo’ah of Yaakov!”
עברית
Sheep, very useful to humanity, need to be cared for by a Loving shepherd, but our Shepherd is often silent. Why is the Shepherd silent?
In anger: to not speak harsh words or to punish.
In mercy: to discipline with silence,
When do we give our Creator our silence, the meditations of our heart? In our grief, in our wordless songs of praise, in our anger, and when words fail us, either our own or those of the siddur.
How do we treat those who remain silent? Not very well. Those without a voice are treated as if they lack humanity. Those who do not speak our language are treated like livestock and have their children stolen.
Maybe we need to hear everyone, so we can hear what God says to us, even when we had believe we only hear silence. That still, small voice, gets shouted down all too often. Maybe God isn't silent, but we aren't listening.
עברית
The Cow is shown as an example of mutual support and strength, a true symbiotic relationship. For good pasture, they supply us with milk. If we consider the health of the herd when we need to slaughter cows for their meat and leather, we are considering not just their individual usage, but the survival of the species.
Here, the Cow is referred to as trumpeting "to the God of Yaakov", but not the God of Yisrael. Because Torah students are considered to have a closer relationship with God by traditional Jewish thought, but they can't often support themselves, all Jews have an obligation to help support study. Everyone can praise the God of Yaakov, even if they don't consider themselves to be Torah scholars.
בְּהֵמָה גַּסָּה טְמֵאָה אוֹמֶרֶת. יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ: (תהילים קכח ב)
The Working Animal is saying: “When you eat the fruit of your labors, happy are you and good is your lot.”
חֲמוֹר אוֹמֵר. לְךָ יְיָ הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי כֹל בַּשָּׁמַיִם וּבָאָרֶץ לְךָ יְיָ הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ: (דברי הימים א' כט יא)
The Donkey is saying: “Yours, YHVH, is the greatness, and the might, and the splendor, and the victory, and the glory, for everything in the Heavens and earth [is yours]; Yours, YHVH, is the kingship, and the exaltation over all.”
עברית
How does anyone begin a quest in Jewish writings? First, they saddle up their donkey. Do they know where they are going? No, but the Donkey does. Donkey subjugates himself to the owner's desires, and is cared for as this example of complete submission.
Beating your donkey is wrong because usually the Donkey will do what you ask.
עֲשָׂרָה דְבָרִים נִבְרְאוּ בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת, וְאֵלּוּ הֵן, פִּי הָאָרֶץ, וּפִי הַבְּאֵר, וּפִי הָאָתוֹן, וְהַקֶּשֶׁת, וְהַמָּן, וְהַמַּטֶּה, וְהַשָּׁמִיר, וְהַכְּתָב, וְהַמִּכְתָּב, וְהַלּוּחוֹת. וְיֵשׁ אוֹמְרִים, אַף הַמַּזִּיקִין, וּקְבוּרָתוֹ שֶׁל משֶׁה, וְאֵילוֹ שֶׁל אַבְרָהָם אָבִינוּ. וְיֵשׁ אוֹמְרִים, אַף צְבָת בִּצְבָת עֲשׂוּיָה:
Ten things were created on the eve of the Sabbath at twilight, and these are they: [1] the mouth of the earth, [2] the mouth of the well, [3] the mouth of the donkey, [4] the rainbow, [5] the manna, [6] the staff [of Moses], [7] the shamir, [8] the letters, [9] the writing, [10] and the tablets. And some say: also the demons, the grave of Moses, and the ram of Abraham, our father. And some say: and also tongs, made with tongs.
מִנְהָגָן שֶׁל יִשְׂרָאֵל לְהַתְחִיל לִתְקֹעַ מֵרֹאשׁ חֹדֶשׁ אֱלוּל, שֶׁהוּא שְׁלֹשִׁים יוֹם קֹדֶם רֹאשׁ הַשָּׁנָה — דִּמְיוֹן בַּעַל חוֹב, שֶׁנּוֹתְנִין לוֹ זְמַן בֵּית דִּין שְׁלֹשִׁים יוֹם לְהַמְצִיא מָעוֹת, כְּדֵי שֶׁיְּשַׁלֵּם לְבַעֲלֵי חוֹבוֹת — כֵּן בְּדִמְיוֹן זֶה נוֹתְנִין לוֹ לָאָדָם בְּבֵית דִּין שֶׁל מַעְלָה בַּעֲשִׂיַּת תְּשׁוּבָה, תְּפִלָּה וּצְדָקָה — לְהַעֲבִיר מֵעָלָיו רֹעַ גְּזֵרָה. וְהַשּׁוֹפָר בָּא לְעוֹרֵר, כִּי הוּא מְרַמֵּז עַל קֶרֶן יִשְׂרָאֵל וְרוֹמֵז עַל קֶרֶן שֶׁל עֲקֵדַת יִצְחָק, שֶׁנֶּאֱמַר בּוֹ: אַיִל אַחַר נֶאֱחַז בַּסְּבַךְ בְּקַרְנָיו. וְאִיתָא בַּמִּדְרָשׁ, שֶׁיִּהְיוּ יִשְׂרָאֵל נֶאֱחָזִים בַּעֲבֵרוֹת, אֲבָל סוֹפָן לְהִגָּאֵל בְּקַרְנָיו שֶׁל הָאַיִל, הֲדָא הוּא דִּכְתִיב: בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל, לְפִי שֶׁאַבְרָהָם אָבִינוּ רָאָה אֶת הָאַיִל נוֹטֵשׁ וְחוֹרֵשׁ. רָצָה לוֹמַר: שֶׁהָיָה אַיִל בְּצַעַר מֵחֲמַת קְשִׁי הַשִּׁעְבּוּד שֶׁל אַרְבַּע גָּלֻיּוֹת. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא: הָאַיִל זֶה הוּא סִימָן לְבָנֶיךָ לְהִסְתַּבֵּךְ מִמַּלְכוּת בָּבֶל לְמַלְכוּת מָדַי, וּמִמָּדַי — לְיָוָן, וּמִיָּוָן — לְיִשְׁמָעֵאל וֶאֱדוֹם, וְסוֹפָן לְהִגָּאֵל בְּקַרְנָיו שֶׁל הָאַיִל. זֶהוּ שֶׁנֶּאֱמַר: וַה' אֱלֹהִים בְּשׁוֹפָר יִתְקַע, ה' צְבָאוֹת יָגֵן עֲלֵיהֶם. לָכֵן מִי הָאִישׁ, אֲשֶׁר חָרֵד לִדְבַר ה' — כְּשֶׁשּׁוֹמֵעַ קוֹל הַשּׁוֹפָר, יֶחֱרַד לִבּוֹ וְיִתְמַלֵּא רֶתֶת וּרְעָדָה מִפְּנֵי פַּחַד ה' וּמֵהֲדַר גְּאוֹנוֹ.
It is a custom of Israel to begin blowing the shofar on the first day of the month of Elul, that is, thirty days before Rosh HaShannah. This can be likened to a debtor whom the court grants thirty days to raise the funds to pay his creditors. In the same way the Heavenly court grants a person thirty days to repent so that he may clear himself in their eyes through acts of penitence, prayer and charity, which together avert the evil decree. The shofar is meant to awaken us it because reminds us of the horn of Israel and the horn of the Binding of Yitzchak, as it is written, “There was a ram behind him entangled in the thicket by its horns” (Bereishis 22:13). According to the Midrash (Yalkut Bereishis 101) this indicates that although Israel are entangled in sin they are destined to be redeemed by the horns of this ram, as it is written, “On that day He will blow upon a great shofar” (Yeshayahu 27:13). Thus Avraham observed the ram freeing himself only to become entangled once more. He observed its suffering [symbolizing the suffering Israel was to endure in the course of the four exiles]. Hashem said to him, “This ram represents Your children who will become free of the kingdom of Babylon only to become entangled in the kingdom of Media. Then from Media they will pass to Greece and from Greece to Yishmael and Edom. Yet they are destined to be redeemed by the horns of this ram, as it is written, ‘And Hashem, God, will blow upon a shofar; Hashem of Hosts will protect them’ (Zecharyah 9:14- 15).” Therefore, whoever trembles at the word of Hashem must also tremble when he hears the sound of the shofar. Let him shudder and quake with fear of Hashem and His exalted majesty.