הסיפור האמיתי - שרה אמנו

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מיזם 'הסיפור האמיתי'
מוקדש לרפואתם השלמה של ר' לוי יצחק בן שרה ומשה בן מולוק
בתוך שאר חולי עמו ישראל

בראשית כ״ג:א׳-כ״ה:י״ח

(א) וַיִּהְיוּ֙ חַיֵּ֣י שָׂרָ֔ה מֵאָ֥ה שָׁנָ֛ה וְעֶשְׂרִ֥ים שָׁנָ֖ה וְשֶׁ֣בַע שָׁנִ֑ים שְׁנֵ֖י חַיֵּ֥י שָׂרָֽה׃ (ב) וַתָּ֣מָת שָׂרָ֗ה בְּקִרְיַ֥ת אַרְבַּ֛ע הִ֥וא חֶבְר֖וֹן בְּאֶ֣רֶץ כְּנָ֑עַן וַיָּבֹא֙ אַבְרָהָ֔ם לִסְפֹּ֥ד לְשָׂרָ֖ה וְלִבְכֹּתָֽהּ׃...

(יט) וְאַחֲרֵי־כֵן֩ קָבַ֨ר אַבְרָהָ֜ם אֶת־שָׂרָ֣ה אִשְׁתּ֗וֹ אֶל־מְעָרַ֞ת שְׂדֵ֧ה הַמַּכְפֵּלָ֛ה עַל־פְּנֵ֥י מַמְרֵ֖א הִ֣וא חֶבְר֑וֹן בְּאֶ֖רֶץ כְּנָֽעַן׃

Genesis 23:1-25:18

(1) Sarah’s lifetime—the span of Sarah’s life—came to one hundred and twenty-seven years. (2) Sarah died in Kiriath-arba—now Hebron—in the land of Canaan; and Abraham proceeded to mourn for Sarah and to bewail her. (3) Then Abraham rose from beside his dead, and spoke to the Hittites, saying, (4) “I am a resident alien among you; sell me a burial site among you, that I may remove my dead for burial.” (5) And the Hittites replied to Abraham, saying to him, (6) “Hear us, my lord: you are the elect of God among us. Bury your dead in the choicest of our burial places; none of us will withhold his burial place from you for burying your dead.” (7) Thereupon Abraham bowed low to the people of the land, the Hittites, (8) and he said to them, “If it is your wish that I remove my dead for burial, you must agree to intercede for me with Ephron son of Zohar. (9) Let him sell me the cave of Machpelah that he owns, which is at the edge of his land. Let him sell it to me, at the full price, for a burial site in your midst.” (10) Ephron was present among the Hittites; so Ephron the Hittite answered Abraham in the hearing of the Hittites, all who entered the gate of his town, saying, (11) “No, my lord, hear me: I give you the field and I give you the cave that is in it; I give it to you in the presence of my people. Bury your dead.” (12) Then Abraham bowed low before the people of the land, (13) and spoke to Ephron in the hearing of the people of the land, saying, “If only you would hear me out! Let me pay the price of the land; accept it from me, that I may bury my dead there.” (14) And Ephron replied to Abraham, saying to him, (15) “My lord, do hear me! A piece of land worth four hundred shekels of silver—what is that between you and me? Go and bury your dead.” (16) Abraham accepted Ephron’s terms. Abraham paid out to Ephron the money that he had named in the hearing of the Hittites—four hundred shekels of silver at the going merchants’ rate. (17) So Ephron’s land in Machpelah, near Mamre—the field with its cave and all the trees anywhere within the confines of that field—passed (18) to Abraham as his possession, in the presence of the Hittites, of all who entered the gate of his town. (19) And then Abraham buried his wife Sarah in the cave of the field of Machpelah, facing Mamre—now Hebron—in the land of Canaan. (20) Thus the field with its cave passed from the Hittites to Abraham, as a burial site. (1) Abraham was now old, advanced in years, and the LORD had blessed Abraham in all things. (2) And Abraham said to the senior servant of his household, who had charge of all that he owned, “Put your hand under my thigh (3) and I will make you swear by the LORD, the God of heaven and the God of the earth, that you will not take a wife for my son from the daughters of the Canaanites among whom I dwell, (4) but will go to the land of my birth and get a wife for my son Isaac.” (5) And the servant said to him, “What if the woman does not consent to follow me to this land, shall I then take your son back to the land from which you came?” (6) Abraham answered him, “On no account must you take my son back there! (7) The LORD, the God of heaven, who took me from my father’s house and from my native land, who promised me on oath, saying, ‘I will assign this land to your offspring’—He will send His angel before you, and you will get a wife for my son from there. (8) And if the woman does not consent to follow you, you shall then be clear of this oath to me; but do not take my son back there.” (9) So the servant put his hand under the thigh of his master Abraham and swore to him as bidden. (10) Then the servant took ten of his master’s camels and set out, taking with him all the bounty of his master; and he made his way to Aram-naharaim, to the city of Nahor. (11) He made the camels kneel down by the well outside the city, at evening time, the time when women come out to draw water. (12) And he said, “O LORD, God of my master Abraham, grant me good fortune this day, and deal graciously with my master Abraham: (13) Here I stand by the spring as the daughters of the townsmen come out to draw water; (14) let the maiden to whom I say, ‘Please, lower your jar that I may drink,’ and who replies, ‘Drink, and I will also water your camels’—let her be the one whom You have decreed for Your servant Isaac. Thereby shall I know that You have dealt graciously with my master.” (15) He had scarcely finished speaking, when Rebekah, who was born to Bethuel, the son of Milcah the wife of Abraham’s brother Nahor, came out with her jar on her shoulder. (16) The maiden was very beautiful, a virgin whom no man had known. She went down to the spring, filled her jar, and came up. (17) The servant ran toward her and said, “Please, let me sip a little water from your jar.” (18) “Drink, my lord,” she said, and she quickly lowered her jar upon her hand and let him drink. (19) When she had let him drink his fill, she said, “I will also draw for your camels, until they finish drinking.” (20) Quickly emptying her jar into the trough, she ran back to the well to draw, and she drew for all his camels. (21) The man, meanwhile, stood gazing at her, silently wondering whether the LORD had made his errand successful or not. (22) When the camels had finished drinking, the man took a gold nose-ring weighing a half-shekel, and two gold bands for her arms, ten shekels in weight. (23) “Pray tell me,” he said, “whose daughter are you? Is there room in your father’s house for us to spend the night?” (24) She replied, “I am the daughter of Bethuel the son of Milcah, whom she bore to Nahor.” (25) And she went on, “There is plenty of straw and feed at home, and also room to spend the night.” (26) The man bowed low in homage to the LORD (27) and said, “Blessed be the LORD, the God of my master Abraham, who has not withheld His steadfast faithfulness from my master. For I have been guided on my errand by the LORD, to the house of my master’s kinsmen.” (28) The maiden ran and told all this to her mother’s household. (29) Now Rebekah had a brother whose name was Laban. Laban ran out to the man at the spring— (30) when he saw the nose-ring and the bands on his sister’s arms, and when he heard his sister Rebekah say, “Thus the man spoke to me.” He went up to the man, who was still standing beside the camels at the spring. (31) “Come in, O blessed of the LORD,” he said, “why do you remain outside, when I have made ready the house and a place for the camels?” (32) So the man entered the house, and the camels were unloaded. The camels were given straw and feed, and water was brought to bathe his feet and the feet of the men with him. (33) But when food was set before him, he said, “I will not eat until I have told my tale.” He said, “Speak, then.” (34) “I am Abraham’s servant,” he began. (35) “The LORD has greatly blessed my master, and he has become rich: He has given him sheep and cattle, silver and gold, male and female slaves, camels and asses. (36) And Sarah, my master’s wife, bore my master a son in her old age, and he has assigned to him everything he owns. (37) Now my master made me swear, saying, ‘You shall not get a wife for my son from the daughters of the Canaanites in whose land I dwell; (38) but you shall go to my father’s house, to my kindred, and get a wife for my son.’ (39) And I said to my master, ‘What if the woman does not follow me?’ (40) He replied to me, ‘The LORD, whose ways I have followed, will send His angel with you and make your errand successful; and you will get a wife for my son from my kindred, from my father’s house. (41) Thus only shall you be freed from my adjuration: if, when you come to my kindred, they refuse you—only then shall you be freed from my adjuration.’ (42) “I came today to the spring, and I said: O LORD, God of my master Abraham, if You would indeed grant success to the errand on which I am engaged! (43) As I stand by the spring of water, let the young woman who comes out to draw and to whom I say, ‘Please, let me drink a little water from your jar,’ (44) and who answers, ‘You may drink, and I will also draw for your camels’—let her be the wife whom the LORD has decreed for my master’s son.’ (45) I had scarcely finished praying in my heart, when Rebekah came out with her jar on her shoulder, and went down to the spring and drew. And I said to her, ‘Please give me a drink.’ (46) She quickly lowered her jar and said, ‘Drink, and I will also water your camels.’ So I drank, and she also watered the camels. (47) I inquired of her, ‘Whose daughter are you?’ And she said, ‘The daughter of Bethuel, son of Nahor, whom Milcah bore to him.’ And I put the ring on her nose and the bands on her arms. (48) Then I bowed low in homage to the LORD and blessed the LORD, the God of my master Abraham, who led me on the right way to get the daughter of my master’s brother for his son. (49) And now, if you mean to treat my master with true kindness, tell me; and if not, tell me also, that I may turn right or left.” (50) Then Laban and Bethuel answered, “The matter was decreed by the LORD; we cannot speak to you bad or good. (51) Here is Rebekah before you; take her and go, and let her be a wife to your master’s son, as the LORD has spoken.” (52) When Abraham’s servant heard their words, he bowed low to the ground before the LORD. (53) The servant brought out objects of silver and gold, and garments, and gave them to Rebekah; and he gave presents to her brother and her mother. (54) Then he and the men with him ate and drank, and they spent the night. When they arose next morning, he said, “Give me leave to go to my master.” (55) But her brother and her mother said, “Let the maiden remain with us some ten days; then you may go.” (56) He said to them, “Do not delay me, now that the LORD has made my errand successful. Give me leave that I may go to my master.” (57) And they said, “Let us call the girl and ask for her reply.” (58) They called Rebekah and said to her, “Will you go with this man?” And she said, “I will.” (59) So they sent off their sister Rebekah and her nurse along with Abraham’s servant and his men. (60) And they blessed Rebekah and said to her, “O sister! May you grow Into thousands of myriads; May your offspring seize The gates of their foes.” (61) Then Rebekah and her maids arose, mounted the camels, and followed the man. So the servant took Rebekah and went his way. (62) Isaac had just come back from the vicinity of Beer-lahai-roi, for he was settled in the region of the Negeb. (63) And Isaac went out walking in the field toward evening and, looking up, he saw camels approaching. (64) Raising her eyes, Rebekah saw Isaac. She alighted from the camel (65) and said to the servant, “Who is that man walking in the field toward us?” And the servant said, “That is my master.” So she took her veil and covered herself. (66) The servant told Isaac all the things that he had done. (67) Isaac then brought her into the tent of his mother Sarah, and he took Rebekah as his wife. Isaac loved her, and thus found comfort after his mother’s death. (1) Abraham took another wife, whose name was Keturah. (2) She bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. (3) Jokshan begot Sheba and Dedan. The descendants of Dedan were the Asshurim, the Letushim, and the Leummim. (4) The descendants of Midian were Ephah, Epher, Enoch, Abida, and Eldaah. All these were descendants of Keturah. (5) Abraham willed all that he owned to Isaac; (6) but to Abraham’s sons by concubines Abraham gave gifts while he was still living, and he sent them away from his son Isaac eastward, to the land of the East. (7) This was the total span of Abraham’s life: one hundred and seventy-five years. (8) And Abraham breathed his last, dying at a good ripe age, old and contented; and he was gathered to his kin. (9) His sons Isaac and Ishmael buried him in the cave of Machpelah, in the field of Ephron son of Zohar the Hittite, facing Mamre, (10) the field that Abraham had bought from the Hittites; there Abraham was buried, and Sarah his wife. (11) After the death of Abraham, God blessed his son Isaac. And Isaac settled near Beer-lahai-roi. (12) This is the line of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s slave, bore to Abraham. (13) These are the names of the sons of Ishmael, by their names, in the order of their birth: Nebaioth, the first-born of Ishmael, Kedar, Adbeel, Mibsam, (14) Mishma, Dumah, Massa, (15) Hadad, Tema, Jetur, Naphish, and Kedmah. (16) These are the sons of Ishmael and these are their names by their villages and by their encampments: twelve chieftains of as many tribes.— (17) These were the years of the life of Ishmael: one hundred and thirty-seven years; then he breathed his last and died, and was gathered to his kin.— (18) They dwelt from Havilah, by Shur, which is close to Egypt, all the way to Asshur; they camped alongside all their kinsmen.

בראשית כ״א:י׳-י״ב

(י) וַתֹּ֙אמֶר֙ לְאַבְרָהָ֔ם גָּרֵ֛שׁ הָאָמָ֥ה הַזֹּ֖את וְאֶת־בְּנָ֑הּ כִּ֣י לֹ֤א יִירַשׁ֙ בֶּן־הָאָמָ֣ה הַזֹּ֔את עִם־בְּנִ֖י עִם־יִצְחָֽק׃ (יא) וַיֵּ֧רַע הַדָּבָ֛ר מְאֹ֖ד בְּעֵינֵ֣י אַבְרָהָ֑ם עַ֖ל אוֹדֹ֥ת בְּנֽוֹ׃ (יב) וַיֹּ֨אמֶר אֱלֹקִ֜ים אֶל־אַבְרָהָ֗ם אַל־יֵרַ֤ע בְּעֵינֶ֙יךָ֙ עַל־הַנַּ֣עַר וְעַל־אֲמָתֶ֔ךָ כֹּל֩ אֲשֶׁ֨ר תֹּאמַ֥ר אֵלֶ֛יךָ שָׂרָ֖ה שְׁמַ֣ע בְּקֹלָ֑הּ כִּ֣י בְיִצְחָ֔ק יִקָּרֵ֥א לְךָ֖ זָֽרַע׃

Genesis 21:10-12

(10) She said to Abraham, “Cast out that slave-woman and her son, for the son of that slave shall not share in the inheritance with my son Isaac.” (11) The matter distressed Abraham greatly, for it concerned a son of his. (12) But God said to Abraham, “Do not be distressed over the boy or your slave; whatever Sarah tells you, do as she says, for it is through Isaac that offspring shall be continued for you.

ביאור שטיינזלץ על בבא בתרא נ״ח א:ג׳

ר' בנאה הוה קא מציין מערתא [היה מציין, מסמן מערות קבורה] כדי לסמנן שלא ייטמאו על ידן. כי מטא למערתא [כאשר הגיע למערה] של אברהם אבינו (מערת המכפלה), אשכחיה [מצא] את אליעזר עבד אברהם דקאי קמי בבא [שעומד לפני הפתח]. אמר ליה [לו]: מאי קא עביד [מה עושה] אברהם כעת? אמר ליה [לו] אליעזר: גאני [שוכב] בכנפה (בחיקה) של שרה וקא מעיינא ליה ברישיה [והיא מעיינת, בודקת בראשו].

כי מטא למערתא [כאשר הגיע למערתו] של אדם הראשון, שאף הוא קבור באותו מקום, יצתה בת קול ואמרה: נסתכלת בדמות דיוקני, כלומר, הסתכלת באברהם שהוא כעין דמותו של אדם הראשון, בדיוקני (בתמונתי) עצמה אל תסתכל, שהרי נאמר שבצלם אלוקים עשה את האדם. אמר ר' בנאה: הא בעינא לציוני מערתא [הרי צריך אני לציין את המערה]! אמרו לו: כמדת המערה החיצונה שם קבור אברהם כך מדת הפנימית. ומעירים: ולמאן דאמר [ולדעת מי שאומר] שמערת המכפלה בנויה היתה שני בתים זו למעלה מזו, אמרו לו שכמדת העליונה כך מדת התחתונה ואין אתה צריך לבדוק יותר.

Steinsaltz on Bava Batra 58a:3

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רשב"ם על בבא בתרא נ״ח א:ג׳:א׳

רבי בנאה - אדם גדול וחשוב היה לפיכך ניתן לו רשות ליכנס בקברי צדיקים אבל אחר לא כדאמרי' (חולין דף ז:) גדולים צדיקים במיתתן יותר מבחייהן והיה נכנס במערות ומודד מדת ארכן מבפנים ואח"כ מודד מבחוץ כנגדן ועשה שם ציון סיד כדי להכיר מקום הטומאה ולא יביאו טהרות דרך כאן שלא יאהיל על הקבר:

Rashbam on Bava Batra 58a:3:1

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שו"ת הרשב"א חלק א סימן תיח
ויקר מקרנו שאחד מחשובי החברים בארץ ההיא אשר עליה התרעומת הביא בדבריו מאמר נמצא לחכמים ז"ל בתלמוד וזה נסח המאמר.
רבי בנאה (ב"ב פ"ג דף נ"ח) הוה מציין מערתה דרבנן. כי מטא למערתה דאברהם אבינו אשכחי' אליעזר עבד אברהם דקאי קמי בבא. אמר ליה מאי קא עביד אברהם? אמר ליה גאני בכנפיה דשרה וקא מעיינא ליה ברישיה. א"ל זיל אימא ליה בנאה קאי אבבא. אמר ליה ליעול וליתי מידע ידיע דיצר הרע בהאי עלמא לא שליט עאל ציין ונפיק.
מצא האלקים את עון כלנו ועמד זה ודרש שזה המאמר בודאי יש לו סוד וצריך פירוש. כי לא יתכן להאמין שהאבות הקדושים במערת המכפלה או בבית עולמים וצרור חייהם ינהגו אלו המנהגים הפחותים ההכרחיים לנו בעולם הזה מן המאכל והמשתה וכש"כ חברת הנשים אשר היא חרפה לנו. ביחוד יותר מכל מושגי חוש המשוש אשר עליו התיחסה חרפת האדם. ועל כן נראה לו שאותו המאמר כלו משל. כאלו ירצה לומר שזה השלם היה מעיין בתכונת מדרגות השלמים כל ימי העצרם בעולם התחתון שהוא המערה באמת והשפל הגמור בבחינת עליונות התכלית האחרון המקוה לכל שלם זהו ציונו מערות החכמים. והבדילו בבחינת יתרונם קצתם על קצת במעשים ובעיון.
ומצא מתוך התבוננותו שהשכל האנושי היותר שלם שימצא בשום אדם ושחמרו היותר זך והנאות שאפשר שלא ימלט בשום פנים מחסרונות רבים כמו מתנומה ושכחה ושבוש וקשי ההסתכלות וזולתם. שהם כדמות השינה אשר היא התבטלו' החושי' ממושגיהם. שסבת התרדמה ההיא כלה מיוחסת לשכל. היא חברת החמר ושתופו עד שתפרד החברה ההיא בהעלותו מן המערה לבקר בבית אלקים זהו דהוה גאני בכנפיה דשרה. ומידיעת זה והבנתו יצאו לנו בודאי תועלות בקצת משרשי התורה ובפרט בנבואה ובהשגחה. אלא שנניח זכרונם ליראת האריכות והנשאר מחלקת המאמר בא ליפות המשל ולהסתיר הסוד. כמו שלמדנו הרב הגדול זכרונו לברכה במשלי הנבואה שלא נבקש פירוש לכל הפרטים שיבאו במשל.
ואמנם היות דרך הנביאים לפעמים לתאר הצורה לזכר והחמר לנקבה ולכת החכמים ז"ל בזה בעקבותיהם זה בארו לנו הרב הגדול ז"ל. ובזה האמין הרב. ואחריו כל בעל נפש בגלילותינו נמשך שיש ספר במשלי ספורים רבים מהנקבה שיש בגלוים תועלת המוסר וההנהגה ובהסתרם תועלת ידיעת אמתת שרשי המציאו' בזה הענין. והמאמר הנזכר מפני שהוא רומז על שכל היותר שלם שבבני אדם ושנושאו היותר חשוב וזך ההבנה לקח בגלוים מהזוגות שנמצאו בעולם הזוג היותר נכבד שנמצא והיותר נבחר שהם אברהם אבינו ושרה אמנו עליהם השלום והמנוחה.

בן יהוידע על בבא בתרא נ״ח א:א׳

אַשְׁכְּחֵיהּ לֶאֱלִיעֶזֶר עֶבֶד אַבְרָהָם דְּקָאִי קַמֵּי בָּבָא. הנה נראה בודאי שהוא לא נכנס בהקיץ לתוך מערת המכפלה ולא ראה בהקיץ המראה הזה ולא שמע בהקיץ דברים אלו של בת קול ושל אליעזר אלא הוא היה מציין בהקיץ ביום מערות הצדיקים אך למערת המכפלה לא אפשר שיכנס וגם לא היה צריך לציין אותה מלמעלה כי היא מצויינת ועומדת מימות הראשונים וגג המערה מוקף באבנים גדולות מזמן הראשנים ופיה של מערה פתוח עד היום ומדליקין בו הגוים נר אך במראה החלום ראה כל המראה הגדול הזה כאלו הוא ירד לתוך המערה וראה את אליעזר ודבר עמו וגם שמע דברי בת קול והשיב דבר והכל היה במראה החלום, וגדולה מזו אמרו חכמים דמה שאמר השם יתברך להושע לך קַח לְךָ אִשָּׁה זוֹנָה וְלָקַח וְיָלְדָה לוֹ (הושע א, ב) כל זה לא היה בהקיץ אלא במראה הנבואה כענין מראה החלום ועיין רד"ק ז"ל שם.
על כן דברים אלו שדבר לו אליעזר במראה החלום יש לפרש אותם בדרך רמז דאות ה' שנוספה לאברהם אבינו ע"ה בשמו לקחו מן אות יו"ד דשרי שהיתה בסוף שמה שנחלקה לשני ההי"ן אחת לקחה שרי ואחת לקח אברהם אבינו ע"ה ועל זה אמר לו גַּנִי בְּכַנְפָהּ דְּשָׂרָה דאות יו"ד שלקח אברהם אבינו ממנה אות ה' היא היתה בכנפה דשרה רצונו לומר בסוף שמה.
ומה שאמר וּמְעַיְנָא לֵיהּ בְּרֵישֵׁיהּ רמז דאות ה' זו ניתנה לו במלוי אל"ף שהיא קבוע בראש שמו של אברהם אבינו ע"ה דאות ה' תתמלא בשלש מילואים שהם אל"ף ויו"ד וה"ה וזו היתה מלאה באות א' שהוא ברישיה דאברהם אבינו ע"ה.

Ben Yehoyada on Bava Batra 58a:1

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בראשית י״ב:א׳

(א) וַיֹּ֤אמֶר יי אֶל־אַבְרָ֔ם לֶךְ־לְךָ֛ מֵאַרְצְךָ֥ וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר אַרְאֶֽךָּ׃

Genesis 12:1

(1) The LORD said to Abram, “Go forth from your native land and from your father’s house to the land that I will show you.

בראשית י״ז:ה׳

(ה) וְלֹא־יִקָּרֵ֥א ע֛וֹד אֶת־שִׁמְךָ֖ אַבְרָ֑ם וְהָיָ֤ה שִׁמְךָ֙ אַבְרָהָ֔ם כִּ֛י אַב־הֲמ֥וֹן גּוֹיִ֖ם נְתַתִּֽיךָ׃

Genesis 17:5

(5) And you shall no longer be called Abram, but your name shall be Abraham, for I make you the father of a multitude of nations.

מדרש אגדה, בראשית י״ז:ד׳

והיית לאב המון גוים. כל מי שימול ויתגייר תקרא אתה אביו, מיכן היה ר' יהודה אומר גר מביא ביכורים וקורא הגדתי היום אשר נתת לאבותינו, לפי שאברהם אבינו אב לכל הגרים:

Midrash Aggadah, Genesis 17:4

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תשובות הרמב"ם קנ״ז

ועיקר הדבר שאברהם אבינו הוא שלימד כל העם והשכילם והודיעם דת האמת וייחודו של הקב"ה וביעט בע"ז והפר עבודתם והכניס בנים רבים תחת כנפי השכינה ולמדם והורם וצוה בניו ובני ביתו אחריו לשמור דרך יי' כמו שכתוב בתורה כי ידעתיו למען אשר יצוה את בניו ואת ביתו אחריו ושמרו דרך יי וגומר לפיכך כל מי שנתגייר עד סוף כל הדורות וכל המייחד שמו של הקב''ה כמו שהוא כתוב בתורה מתלמידיו של אברהם אבינו ע"ה הוא ובני ביתו הם כלם והוא החזיר אותם למוטב כשם שהחזיר אנשי דורו בפיו ובלמודו כך החזיר כל העתידים להתגייר בצוואתו שצוה את בניו ואת ביתו אחריו נמצא אברהם אבינו ע''ה הוא אב לזרעו הכשרים ההולכים בדרכיו ואב לתלמידיו והם כל גר שיתגייר לפיכך יש לך לומר אלקינו ואלקי אבותינו שאברהם ע"ה הוא אביך ויש לך לומר שהנחלת את אבותינו שלאברהם נתנה הארץ שנאמר לו קום התהלך בארץ לארכה ולרחבה...

ואל יהא יחוסך קל בעיניך אם אנחנו מתיחסים לאברהם יצחק ויעקב אתה מתייחת למי שאמר והיה העולם...

הנה נתברר לך שיש לך לאמר אשר נשבע יי לאבותינו ושאברהם אב לך ולנו ולכל הצדיקים [שהורנו] ללכת בדרכיו והוא הדין לשאר הברכות והתפלות שלא תשנה כלום: וכתב משה ב"ר מימון זצ"ל

Teshuvot HaRambam 157

(1) 158 (293 in other editions)

(2) Questions that R. Ovadia the Proselyte asked our master Moshe, of blessed memory, and his responses. Said Moshe b. Maimon, among the exiles of Jerusalem in Spain, of blessed memory. We have received the question of the teacher and master Ovadia, the wise and learned proselyte, may God compensate him for his efforts, and may his reward from the Lord, God of Israel, under Whose wings he has sought protection, be complete. You have asked whether, when you recite blessing and prayers alone or on behalf of the congregation, you should say: “Our God and God of our fathers,” “Who has sanctified us with His commandments,” “Who has separated us,” “Who has chosen us,” “Who has granted to us,” “Who has brought us out of the land of Egypt,” “Who has made miracles for our fathers,” and more of this kind. You should say everything as prescribed. Do not change anything. Rather, you shall bless and pray in the same way that every natural-born Jew blesses and prays, whether as an individual or when leading the congregation. The principle of this matter is that our patriarch Abraham taught all the people, illuminated their minds, and brought them knowledge of true faith and God’s singularity. He rejected idolatry and abolished its worship; he brought many under the wings of the divine presence; he taught and instructed them, and he ordered his sons and the members of his household after him to keep the ways of God, as it is written: “For I have known him, that he will command his children and his household after him, that they may keep the way of God…” (Bereishit 18:19). Thus, anyone throughout history who converts, and anyone who declares the unity of God’s name as the Torah states, is a disciple of our patriarch Abraham and a member of his household. He has returned them to the proper path. Just as he returned his contemporaries with his words and teachings, so too he has returned every future proselyte through the instruction that he gave to his sons and household for posterity. Thus, the patriarch Abraham is the father of his worthy progeny who follow his path and is father of his disciples, of all proselytes who convert. Therefore you shall recite: “Our God and God of our fathers,” because Abraham is your father. And you shall recite: “Who has granted to our forefathers,” for the land was granted to Abraham, as it is stated: “Arise, walk through the length and breadth of the land, for I will give to you” (Bereishit 13:17). However, “Who has brought us out of the land of Egypt” and “Who has made miracles for our fathers” you may change if you wish, and say “Who has brought Israel out of the land of Egypt” and “Who has made miracles for Israel.” But if you do not alter them, it does not matter. Since you have come under the wings of the divine presence and joined yourself to Him, there is no difference between you and us. It is as though all the miracles were done for us and for you. It is stated in the book of Isaiah: “The stranger, that has joined himself to God, must not say: ‘God has separated me from His people…’” (56:3). There is no difference at all between you and us. You shall recite, “Who has chosen us,” “Who has granted to us,” “Who has given to us,” and “Who has separated us,” for the Creator has indeed chosen you and separated you from the nations and given you the Torah. For the Torah has been given to us and to the proselytes, as it is said, “One law shall be for you of the congregation and for the proselyte who sojourns with you—an everlasting law for all generations. As you are, so shall the stranger be before God” (Bamidbar 15:15). Know that our ancestors who came out of Egypt were mostly idolaters; they had mingled with idolaters in Egypt and learned from their ways, until the Holy One sent our teacher Moses, the master of all prophets, who separated us from the nations and brought us under the wings of the divine presence—us and all proselytes—and gave to all of us one law. Do not consider yourself to be of inferior pedigree. Whereas we are the descendants of Abraham, Isaac, and Jacob, you are traced directly to the Creator. As Isaiah said explicitly: “One shall say, I am the Lord’s, and another shall call himself by the name of Jacob” (44:5). Everything we have told you regarding keeping the blessings unaltered can be proven from m. Bikkurim (1:4), which teaches: “A proselyte brings [the first fruits] but does not make the recitation, for he cannot state ‘which God swore to our ancestors to give us.’ And when he prays alone, he recites ‘Our God and the God of the Israelite patriarchs.’ And when he prays on behalf of the congregation, he recites: ‘Our God and God of our fathers.’” This is an anonymous mishna, and accords with Rabbi Meir. However, this is not the law. Rather, as explained in the Yerushalmi: “It was stated there that there is a teaching in the name of R. Yehuda: A proselyte himself may bring and recite. Why? ‘For I have made you father of a multitude of nations.’ At first, [Abraham] was a biological father. Henceforth he was father of all creatures. R. Yehoshua b. Levi said: The law accords with R. Yehuda. A case came before R. Abahu, and he ruled in accordance with R. Yehuda.” It is thus clear that you should recite “which God swore to our ancestors to give us,” and that Abraham is father to you, to us, and to all the righteous who follow his path. The same applies to all blessings and prayers. You should change nothing. Moshe b. Maimon

מאמרי אדמו"ר הזקן, תקע"א, ע' קעד
ומעתה יש להקדים עוד ענין כדי להבין כללות ענין המאמר דר' בנאה הנ"ל והוא אם בחי' השפעה חיצוניות ומותרות דבחי' שערות הנ"ל נמצא בה עוד בחי' מותרות שלו שהוא פסולת גמור המתהווה מהמותרות והפסולת של האור והחיות שנמשך בגומות שבשערות והוא כמו שאנו רואים באדם התחתון למטה בשערות שבראשו וזקנו שנמצא בהם כינים רבים וידוע שהתהוות הכינים בא מן הפסולת שבזיעה היוצא מן הגומות שבשערות ונדבקים שם בכל פסולת הנדבק כו' וזהו דמיון ומשל להבין למעלה בחי' השפע חיצוניות הנה מבחי' מותרי מוחין דאברהם העליון שנמשך מבחי' השערות להיות מזה בהי' אב המון גוים לגייר גרים הרבה כנ"ל הנה יש בזה ג"כ בחי' פנימית ופסולת.
בחי' הפנימיות הן הנשמות הגבוהות שבגרים כמו נשמות שמעי' ואבטליון ואונקלוס וכה"ג בכל הנפש אשר עשו בחרן כו' ועושים תמיד בכל דור ודור כי כל הגרים שבכל דור היוצאים מע' שרים הכל הוא מכוחות של בחי' אברהם העליון שנק' אב המון גוים עד סוף כל הדורות כו' ולכך כל גר צדק נק' בשם אברהם וכל נשמות הגרים עומדים בהיכלו כמ"ש בזוהר ובדרשי רז"ל
אך בחי' הפסולת הוא שאר נשמות הגרים שיש בהם מבחי' הפסולת הרע דאוה"ע גם לאחר שנתגיירו והוא כמו מדת אכזריות כמו הנתינים שדוד גזר עליהם שלא יבאו בקהל מפני שבקשו לנקום מבני שאול שאין זה ממדת בני ישראל שהם רחמנים בני רחמנים כו' ואע"פ שהנתינים גירי צדק היו בימי יהושע ולזה הטעם ארז"ל קשים גרים לישראל כספחת כו' כי נמשלו לבחי' הפסולת הנדבק כמו ספחת וכל נגע וצרעת שבא מצד בחי' פסולת וכמ"ש ונספחו על בית יעקב כו' וד"ל

ברכות ל״ד ב

מַעֲשֶׂה בְּרַבִּי חֲנִינָא בֶּן דּוֹסָא שֶׁהָלַךְ לִלְמוֹד תּוֹרָה אֵצֶל רַבִּי יוֹחָנָן בֶּן זַכַּאי, וְחָלָה בְּנוֹ שֶׁל רַבִּי יוֹחָנָן בֶּן זַכַּאי. אָמַר לוֹ: חֲנִינָא בְּנִי, בַּקֵּשׁ עָלָיו רַחֲמִים וְיִחְיֶה. הִנִּיחַ רֹאשׁוֹ בֵּין בִּרְכָּיו וּבִקֵּשׁ עָלָיו רַחֲמִים, וְחָיָה. אָמַר רַבִּי יוֹחָנָן בֶּן זַכַּאי: אִלְמָלֵי הֵטִיחַ בֶּן זַכַּאי אֶת רֹאשׁוֹ בֵּין בִּרְכָּיו כׇּל הַיּוֹם כּוּלּוֹ — לֹא הָיוּ מַשְׁגִּיחִים עָלָיו. אָמְרָה לוֹ אִשְׁתּוֹ: וְכִי חֲנִינָא גָּדוֹל מִמְּךָ? אָמַר לָהּ: לָאו, אֶלָּא הוּא דּוֹמֶה כְּעֶבֶד לִפְנֵי הַמֶּלֶךְ, וַאֲנִי דּוֹמֶה כְּשַׂר לִפְנֵי הַמֶּלֶךְ.

Berakhot 34b

It is appropriate, though, for a High Priest to bow at the end of each and every blessing; and for a king to bow at the beginning of each and every blessing and at the end of each and every blessing. This is because the more lofty one’s status, the more important it is to demonstrate his subservience to God. Rabbi Yitzḥak bar Naḥmani said: It was explained to me directly from Rabbi Yehoshua ben Levi himself differently: An ordinary person, conducts himself as we said; a High Priest bows at the beginning of each and every blessing; the king, once he has bowed at the beginning of the first blessing, does not rise until he concludes the entire prayer, as it is stated: “And it was that when Solomon finished praying all of his prayer to the Lord, he rose from before the altar of the Lord, from kneeling upon his knees with his hands spread forth toward the heavens” (I Kings 8:54). Having mentioned Solomon bowing, the Gemara distinguishes between various types of bowing. The Sages taught in a baraita: The term kidda means bowing upon one’s face, with his face toward the ground, as it is stated: “Then Bathsheba bowed [vatikod] with her face to the ground” (I Kings 1:31). Keria means bowing upon one’s knees, as regarding Solomon it is stated: He finished praying and “he rose from before the altar of the Lord, from kneeling [mikkeroa] upon his knees.” Finally, hishtaḥava’a, that is bowing with one’s hands and legs spread in total submission, as it is stated in Jacob’s question to Joseph in response to his dream: “Shall we, I and your mother and your brothers, come and bow down [lehishtaḥavot] to you to the ground?” (Genesis 37:10). On the topic of bowing, Rav Ḥiyya, son of Rav Huna, said: I saw Abaye and Rava, who would lean their heads and not actually prostrate themselves on the ground. The Gemara asks: One baraita taught: One who bows in the blessing of thanksgiving, it is praiseworthy. And it was taught in another baraita: One who bows in the blessing of thanksgiving, it is reprehensible. These baraitot are contradictory. The Gemara reconciles these two baraitot: This is not difficult; this baraita, which praises one who bows in the blessing of thanksgiving, refers to one who bows at the beginning of the blessing. This baraita, which condemns one who bows in the blessing of thanksgiving, refers to one who bows at the end of the blessing. Rava bowed in the blessing of thanksgiving, both beginning and end. The Sages said to him: Why does our master do this? He said to them: I saw Rav Naḥman who bowed in the blessing of thanksgiving, and I saw Rav Sheshet who did so as well. But wasn’t it taught in a baraita that one who bows in thanksgiving, it is reprehensible? Rava explained: That baraita refers to one who bows in the thanksgiving that is in hallel, when one recites: Give thanks to the Lord. Then, bowing is inappropriate. The Sages continue to question Rava’s conduct: But wasn’t it taught explicitly in a baraita: One who bows in thanksgiving or in thanksgiving of hallel, it is reprehensible? The term thanksgiving unqualified does not refer to thanksgiving of hallel; it obviously refers to the blessing of thanksgiving recited in the Amida prayer. One who bows in either, it is reprehensible. The Gemara rejects this challenge as well: When that baraita was taught, it was in reference to the blessing of thanksgiving, the second blessing recited in Grace after Meals: We thank You. MISHNA: Concluding its discussion of the halakhot of prayer, the mishna discusses less practical aspects of prayer. One who prays and realizes that he erred in his prayer, it is a bad omen for him; it indicates to him that his prayer was not accepted. And if he who erred is the communal prayer leader, it is a bad omen for those who sent him, because a person’s agent has legal status equivalent to his own. On a similar note, they said about Rabbi Ḥanina ben Dosa that he would pray on behalf of the sick and immediately after his prayer he would say: This one shall recover from his illness and live and this one shall die. When they said to him: From where do you know? He said to them: If my prayer is fluent in my mouth as I recite it and there are no errors, I know that my prayer is accepted. And if not, I know that my prayer is rejected. GEMARA: We learned in the mishna that if one errs in his prayer it is a bad omen. The Gemara asks: In which blessing is an error a bad omen? Rabbi Ḥiyya said that Rav Safra said in the name of one of the Sages of the school of Rabbi Yehuda HaNasi: An error is a bad omen in the first blessing of the Amida prayer, the blessing of Patriarchs.” Some teach that this statement was made on a baraita referring to another topic. It was taught in a baraita: One who prays must focus his heart in all of the blessings. And if he is unable to focus his heart in all of them, he should focus his heart at least in one. Regarding this baraita, Rabbi Ḥiyya said that Rav Safra said in the name of one of the Sages of the school of Rabbi Yehuda HaNasi: In one refers to the blessing of Patriarchs. We learned in the mishna: They said about Rabbi Ḥanina ben Dosa that the indication whether or not his prayer was accepted was whether the prayer was fluent in his mouth as he recited it. The Gemara asks: From where are these matters, that this is an accurate indication of whether or not his prayer was accepted, derived? Rabbi Yehoshua ben Levi said: As the verse stated: “The Lord that creates the expression of the lips says, Peace, peace, to him that is far off and to him that is near; and I will heal him” (Isaiah 57:19). It can be inferred from this verse that if speech of the lips, fluent speech, is granted to one who prays, it indicates that his prayer on behalf of the ill has been accepted and I will heal him, that person will be healed. In conclusion of this discussion, the Gemara cites that which Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said with regard to the reward of the righteous: All the prophets only prophesied in their prophecies of consolation, with regard to one who values wisdom and therefore marries his daughter to a Torah scholar and to one who conducts business [perakmatya] on behalf of a Torah scholar as well as to one who utilizes his wealth to benefit a Torah scholar in some other way. However, the prophets did not describe the extent of the reward for Torah scholars themselves, whose reward is not quantifiable as it is stated: “And from of old they have not heard, they have not lent an ear, no eye has seen it, God, aside from You, who will do for those who await Him” (Isaiah 64:3). And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: All the prophets only prophesied with regard to the change in world order in the end of days with regard to the days of the Messiah. However, with regard to the World-to-Come, which exists on a higher level, it is stated: “No eye has seen it, God, aside from You.” And the Gemara notes that this statement disagrees with the opinion of Shmuel, as Shmuel said: The only difference between this world and the days of the Messiah is with regard to servitude to foreign kingdoms alone. While in the days of the Messiah, Israel will be independent and free from enslavement to foreign powers, the world order will remain otherwise unchanged, as it is stated: “For the poor shall not cease from the land” (Deuteronomy 15:11), which indicates that the ways of the world are set and unchanging. And Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: All of the prophets only prophesied their prophecies of consolation with regard to penitents but with regard to the full-fledged righteous it is stated: “No eye has seen it, God, aside from You.” And the Gemara notes that this statement disagrees with the opinion of Rabbi Abbahu who holds that penitents are superior to the righteous. As Rabbi Abbahu said: In the place where penitents stand, even the full-fledged righteous do not stand, as it is stated: “Peace, peace upon him who is far and him who is near.” Peace and greeting is extended first to him who is far, the penitent, and only thereafter is peace extended to him who is near, the full-fledged righteous. And Rabbi Yoḥanan could have said to you: What is the meaning of him who is far? This refers to the full-fledged righteous who was distant from an act of transgression from the outset, and to whom peace is extended first. What is meant by him who is near? This refers to the penitent who was close to an act of transgression but has now distanced himself from it, and to whom peace is extended only after it has been extended to him who has been righteous from the outset. Earlier, Rabbi Yoḥanan said that there is a reward referred to in the verse: “No eye has seen it.” The Gemara asks: What is this reward about which it is said: “No eye has seen it”? Rabbi Yehoshua ben Levi said: That is the wine that has been preserved in its grapes since the six days of creation and which no eye has ever seen. Rabbi Shmuel bar Naḥmani said: That is Eden, which no creature’s eye has ever surveyed. Lest you will say: Where was Adam the first man? Wasn’t he there and didn’t he survey Eden? The Gemara responds: Adam was only in the Garden of Eden, not in Eden itself. And lest you will say: It is the Garden and it is Eden; two names describing the same place. That is not the case, as the verse states: “And a river went out from Eden to water the Garden” (Genesis 2:10). Obviously, the Garden exists on its own and Eden exists on its own. Having mentioned Rabbi Ḥanina ben Dosa in our mishna, the Gemara proceeds to further praise the efficacy of his prayer: The Sages taught: There was an incident where Rabban Gamliel’s son fell ill. Rabban Gamliel dispatched two scholars to Rabbi Ḥanina ben Dosa to pray for mercy and healing on his behalf. When Rabbi Ḥanina ben Dosa saw them approaching, he went up to the attic on the roof of his house and prayed for mercy on his behalf. Upon his descent, he said to the messengers: You may go and return to Rabban Gamliel, as the fever has already left his son and he has been healed. The messengers asked him: How do you know? Are you a prophet? He replied to them: I am neither a prophet nor son of a prophet (see Amos 7:14), but I have received a tradition with regard to this indication: If my prayer is fluent in my mouth as I recite it and there are no errors, I know that my prayer is accepted. And if not, I know that my prayer is rejected. The Gemara relates that these messengers sat and wrote and approximated that precise moment when Rabbi Ḥanina ben Dosa told them this. When they came before Rabban Gamliel and related all that had happened and showed him what they had written, Rabban Gamliel said to them: I swear by the Temple service that in the time you wrote you were neither earlier or later; rather, this is how the event transpired: Precisely at that moment his fever broke and he asked us for water to drink. And there was another incident involving Rabbi Ḥanina ben Dosa, who went to study Torah before Rabbi Yoḥanan ben Zakkai, and Rabbi Yoḥanan’s son fell ill. He said to him: Ḥanina, my son, pray for mercy on behalf of my son so that he will live. Rabbi Ḥanina ben Dosa placed his head between his knees in order to meditate and prayed for mercy upon his behalf, and Rabbi Yoḥanan ben Zakkai’s son lived. Rabbi Yoḥanan ben Zakkai said about himself: Had ben Zakkai stuck his head between his knees throughout the entire day, they would have paid him no attention. His wife said to him: And is Ḥanina greater than you? He replied to her: No, but his prayer is better received than my own because he is like a servant before the King, and as such he is able to enter before the King and make various requests at all times. I, on the other hand, am like a minister before the King, and I can enter only when invited and can make requests only with regard to especially significant matters. And on the topic of prayer, Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: One may only pray in a house with windows, as then he can see the heavens and focus his heart, as it is stated with regard to Daniel’s prayer: “In his attic there were open windows facing Jerusalem” (Daniel 6:11). With regard to the appropriate place to pray, Rav Kahana said: I consider impudent one who prays in a field. Employing parallel language, Rav Kahana also said: I consider impudent one who specifies his transgression, as it is stated: “Happy is he whose iniquity is forgiven, whose transgression is covered over” (Psalms 32:1); one who conceals his transgressions indicates that he is ashamed of them, and due to his shame he will be forgiven. May we return unto thee : One must not stand.

חנה אריאל, ר' אייזיק מהומיל, פ' חיי שרה
ויובן ממשל שר ומלך בשר ודם, שכשהמלך שרוי בצער וכעס מעניני הנהגת המדינה, שבזה השר משתתף עם המלך בצער זה, שהרי זהו ענין שררותו לתיקון המדינה. לכן, אף על פי שגם כי אפילו בשעת הזעם קילוסו של מלך במקומו עומד... שעוז וחדוה במקומו מצד עצמו של מלך, והכעס והזעם אינו אלא מצד הנהגת המדינה. אבל בבחינת מקומו של מלך הנ"ל הרי הוא חנון ורחום, מכל מקום השר לא יוכל לבקש רחמי המלך שבעצמותו לוותר בעניני הנהגת המדינה, לפי שהשהר הוא גם כן שרוי באותו הצער כמו המלך עצמו, כנ"ל שהשר משתתף ומיוחד עם המלך בהנהגת המדינה.
מה שאין כן עבדו של מלך... שעבודתו הוא בצרכי המלך לצורך עצמו, כהכנת אוכל ושתיה ומלבושים, ואין לו עסק בהנהגת המדינה - הנה אפילו בשעת הכעס על בני המדינה, העבד עושה את שלו לבוא אל המלך כקירוב שלו אל המלך תמיד, שהוא אל מהות ועצמות המלך, ושם ידבר עמו גם להסר כעס מעל בני המדינה, באמרו שזהו חסד וטובת המלך עצמו ומהותו.
והיינו לפי שקרבת העבד אל המלך אינה בבחינת התייחדות והשתתפות, ואדרבה הוא בתכלית השפלות והריחוק מן המלך מצד עצמו של מלך, רק מצד שימושו של העבד שהשימוש הוא המתקרב אל המלך, והשימוש הוא למלך עצמו ומהותו ולא מעניני המדינה כנ"ל

מקורות השיעור:
מאמרי אדמו"ר הזקן, תקע"א, להבין המאמר דר' בנאה הוה מציין מערתא
תורת חיים, אדמו"ר האמצעי, פ' חיי שרה
אור התורה, אדמו"ר הצמח צדק, פ' חיי שרה (וספר הליקוטים ערך 'אברהם אבינו' בסעיף על מעשה דר' בנאה)
חנה אריאל, הרה"ק הרה"צ ר' אייזיק מהומיל, חיי שרה
ליקוטי שיחות, הרבי נשיא דורנו, חלק טו חיי שרה א'.