Musar zu Bereschit 2:4

Hospitality is a practical expression of the virtue of חסד, a virtue that Abraham excelled in. We have explained repeatedly that the world is based on חסד, and the world in turn was created only for the sake of Abraham (and his descendants), as we showed based on the spelling of the word בהבראם in Genesis 2,4. The characteristic of חסד is one in which a person's inner love for G–d is expressed, and this is why G–d refers to Abraham in Isaiah 41,8 as אברהם אוהבי, "Abraham who loves Me." The Zohar Mishpatim 114 (Warsaw) defines חסיד, a pious, loving person, as someone who is on intimate terms with his Creator, as we shall explain in detail. Here too Abraham displayed such loving concern for his Maker, as we shall demonstrate. We will explain more about this when we shall discuss the banquet Abraham gave celebrating Isaac's birth.

Rabbi Shmuel bar Nachman in Bereshit Rabbah 12,6 says that there are only two instances in which the word Toldot is spelled plene: the example of Ruth we have quoted and Genesis 2,4: אלה תולדות השמים והארץ בהבראם. Why do all the other instances have one letter ו missing? Rabbi Yudan in the name of Rabbi Avin says that this is due to the six (letter 6=ו) items that G–d has withdrawn from Adam. These are: His זיו, his resplendence [all the editions have זיווג which is an obvious error. Ed.], his life (immortality), his physical height, the fruit of the earth, the fruit of the tree, and the luminaries. All of these are to be restored in the world of the future. Another statement made in that Midrash 23,5 concerns Genesis 4,25, where Eve is reported as naming her third son שת, because "G–d has presented me with another offshoot in place of Abel." Rabbi Tanchum comments that Eve looked at the offshoot (seed) and realized that he had originated from a different sphere, and that would eventually be the Messiah.

I shall now explain all these matters step by step. Regarding the statement that Abraham and Sarah were the תקון for Adam and Eve, the Zohar on this portion (page 34 Sullam edition) writes as follows: Rabbi Shimon said that when Abraham entered the cave of Machpelah to bury Sarah, Adam and Eve arose as they did not want to remain buried in there. They complained that they had suffered sufficient disgrace in the world beyond the grave where they were now having to face G–d, because they had been guilty of bringing sin into the world. Now they should suffer additional shame when constantly having to face a pair of humans so much better than they? Abraham replied that he was prepared to pray to G–d on Adam's behalf so that he would cease to suffer embarassment before G–d in the future and so that G–d would forgive Adam his sin. Immediately after that Abraham buried his wife Sarah. What is the meaning of the words ואחרי כן, "after that.” in 23,19? It means that Abraham proceeded to bury Sarah as soon as the dialogue between him and Adam was over. The Torah writes that אברהם קבר את שרה, instead of אברהם קבר לשרה. This means that he also reburied חוה. After that the minds of Adam and Eve were put at rest. This is the meaning of אלה תולדות השמים והארץ בהבראם "and these are the generations of heaven and earth" (Genesis 2,4), meaning that those created as a mixture of heaven and earth endure only by the grace of Abraham (the letters in the word בהבראם). Adam and Eve, of course, were not descendants of man; they were created by G–d. Their continuity was assured through Abraham, their תולדות are through אברהם. We have further proof from Genesis 23,20 which describes the field of Machpelah “ויקם” as a hereditary possession for Abraham. Until that time, as is apparent, Adam and Eve had not had a firm hold on the world beyond the grave. The word ויקם is derived from קיום, a permanent existence. Thus far the Zohar. Abraham assured Adam's permanent status in the hereafter; Sarah did the same for Eve.