הדרך הלא נכונה לומר ״אברהם״

00:00 The Gemara in Berachos, Daf Gimel, says as follows, Anybody that calls Avraham Avram without a he is You're not allowed to refer to Avram Avinu without a he. You can't call him Avram. So the Gemara asks, Also, you shouldn't be able to call Yaakov Avinu Yaakov 'cause the Aibishter gave him the name Yisroel. And for the Gemara we see that the pasuk itself refers to Yaakov with the name Yaakov. So in regards to Yaakov Avinu, both names are legitimate. But when it came to Avraham, you need to call him Avraham. It says in the Pasuk Nechemia, We read it every day in davening. The Pasuk says that the Aibishter chose Avram. It says without a he. And for the Gemara, Over there, the Navi is relating the praise of the Aibishter in order, in chronological order, the way it happened. So at that point, Avram was called Avram, so he's saying it, uh, the Aibishter chose Avram 'cause when the Aibishter chose him, he was still Avram. Like the Pasuk itself continues, so it's, it's, it's giving over the story. The MaHaRSHa already asks that why is this Halakha not brought in the Poskim? All the, uh, Rambam, Rishonim and Achronim, they don't bring down this Halakha. It doesn't seem like anyone disagrees. Ferish HaGamarah, the simple understanding is that it's DeOraisa. Right? The, the, the-- It doesn't say, um... It says, "Asei and Alav," and the Gemara has a question from a Pasuk. If it would only be Asot Derabanan, then what's the question

01:56 from the Pasuk Nechemia? The, the, that Pasuk was written before the Chachamim came around. So obviously it's something, it's, it's, it's Min HaTorah. So how is it, how, how is it not brought in the Min HaMitzvos, in Rambam, Shulchan Aruch? There is actually a Magen Avraham in Siman Kuf and Vav that he kind of brings down this. The Magen Avraham is the, is the only one I believe from the Poskim that brings down this Halakha. In Rishonim, I don't think we find it, but the Magen Avraham in Siman Kuf and Vav in the Yoreh De'ah brings down this Din. He says, He brings down both opinions. And some people are actually careful about this. Um, there's an interesting-- Someone, someone posits, I read somewhere that he says that's why maybe we find-- we don't find any of the Tana'im, Amora'im that are called with the name Avraham. The Chida points out, this is the Bar Pelah, that we don't find. How come we don't find any Tana'im, Amora'im with the name Avraham? So someone-- I saw someone write that maybe that's why they didn't call him because they were afraid they might, you know, not say the name correctly and they'll be aver on an issur. It's a, it's a nice, uh, you know, it's a nice thought, but it doesn't seem, it doesn't seem, uh, correct. Besides for the fact that throughout the generations, we found many Gedolei Yisroel and Gedolei Yisroel, we find many Avrahams and, and no one is, uh, very particular

03:22 about that. And in fact, there's even a-- there is an Amora in Masechet Gittin Acharon with the name Avram, The Ferish did not have a he in his name. Um, besides for that, we-- there-- it's, it's not the only Avram that, uh, we don't have. Moshe, for example, Aharon are also names that are not really f-found in Tana'im, Amora'im. Al kol panim, it doesn't seem like this Halakha is accepted by, by-- It's not brought by the Poskim. The Alter Rebe in that same Siman where the Magen Avraham brings it down doesn't, doesn't quote this Magen Avraham. It's not the only thing he doesn't quote from him there, and not necessarily can we always infer from the fact the Alter Rebe doesn't bring down something that he disagrees. But in all the other Poskim and all the Rishonim, no one brings down this Halakha. So that begs the question, why not? It should be a Din. We have to be very careful how we say the name Avraham, not just, uh, you know, when you're reading the Torah, not just to make sure he's reading it Meludik, but it's So there's an answer that's brought by Kamma Achronim, and they explain it as follows. They say that the Gemara was on-- was never-- was referring to only when you're actually calling Avraham Avinu. I mean, when Avraham was standing in front of you, you have to then use the name that the Aibishter said y-to call him, But if you're not in the-- in front of

04:43 him, you're not even in his generation, you're just speaking about it, so then the-- this Halakha does not apply. And that explains why all the Sefarim don't bring it because it's no longer relevant. It was only relevant in times of Avraham Avinu. The problem with that is-- There's two problems with that. Number one, the Lashon Gemara is called Hakoreh la-Avraham Avram. If this is a Halakha which was only relevant in the past, it should say, "Call, call Mishakara." The Lashon Hakoreh seems like this is something which is still-- you still, you know, it's-- you can still be aver on this issur. Another issue with this is that the Gemara has a question from the Pasuk in Nechemia that says, Now, in the times of Nechemia, Avraham Avinu was no longer around. So what's the question from the Pasuk? Clearly, this applies even, even today, even after Avraham Avinu's Petira. So the Ben Yehoyada from Rabbi Yosef, Yosef Chaim, Baghdad, says a gevaldige answer. He says that this Halakha was taking only when Avraham Avinu was alive. But Avraham Avinu will be alive, Be'ezras Hashem, very soon in the future with Techias HaMesim, and then also the Halakha is gonna be-- is gonna apply. And Bemele, he says that's why there's a question from the Pasuk because the Pasuk is a Pasuk which is still gonna be read when Mashiach comes. And the Gemara's asking, "How is it that the c-- the Pasuk could say this if when Mashiach comes, you know, the Pasuk is not

06:16 gonna change, and then it's Takhka gonna be a problem?" And that explains also why the lashes call Akoda because it's Takhka gonna be something which is, uh, which, which it wasn't just something in the past. And that also explains, he says, why the Ramam doesn't bring this Halakha. 'Cause the Ramam doesn't get into the Halakhas of Hilchosa L'Meshicha. Uh, I'm sorry. The Ramam doesn't speak about Halakhas which are relevant to Tkhiyas HaMesim. Right? In, in Sefer Ha-Ya'ad, um, there is barely any mention of Tkhiyas HaMesim, in fact. When he speaks about when Mesh-- what's gonna happen when Mashiach comes, he doesn't mention Bechalal the whole Tkhiyas HaMesim, which parenthetically, that even led some people to mistakenly believe that the Ramam doesn't subscribe to the whole, uh, belief in Tkhiyas HaMesim, Chas V'Shalom, which is the reason why the Ramam had to write the, the letter of Igeres Tkhiyas HaMesim to dispel that, uh, those rumors. The only mention Tkhiyas HaMesim gets in Sefer Ha-Ya'ad is when he-- the Ramam lists the-- who's considered a heretic. So he says one of them is Akair V'Tkhiyas HaMesim. Besides for that, it doesn't get mentioned. And the Ebn Ezrah explains that, uh, you know, the Ramam holds that that's gonna be in a second, a second stage in the times of Mashiach. And in Sefer Ha-Ya'ad, he only discusses the Halakhas which are relevant to when the world is still operating in the rules of nature. After that, Tkhiyas HaMesim, the Ramam doesn't get into that. So that

07:40 would explain Takhka. The Ramam doesn't bring the Halakha because it's relevant to Tkhiyas HaMesim. The Ramam doesn't discuss that. And the pa-- the Pasuk from Nehemia is still a question because when Mashiach comes, it's gonna be also Takhka to call Avraham, Avram. There's only one problem with this. The problem is that the Ramam writes that all the-- Ta- ganz Tanakh will be Batol. Besides, ganz Nach will be Batol. The only things that are not gonna be Batol are Chamisha Chumshei Torah and Megilas Esther. Everything else is not gonna be read when Mashiach comes. So the Shitas Ha-Ramam is the ch-- the question comes back. What's the Gemara asking if it's correct what we're positing, that the whole Issur is only when Avraham Avinu is alive? So what's the question from the Gemara in, in, in-- What's, what's, what's the question that the Gemara has from the Pasuk in Nehemia? What did we explain till now? That the Pasuk-- The question is 'cause of the Pasuk in Nehemia will still be read when Avram-- in, in the time of Tkhiyas Mesim when Avram is alive. But if we're not gonna read this Pasuk in the time of Tkhiyas Mesim 'cause, uh, the, the, this, the are gonna be Batol, then it's no longer a question. So what's, what's Pshat in, in, in what the Gemara says? What, what's, what's-- How do you understand the question of the Gemara? So Rabbi Avraham Garlitzky in his Sefer Meshiach Halakha he has a Gemara Kasimen on this whole discussion.

09:08 A lot of the sources I got from there. And he gives a-- He says an answer like this. He says-- He brings an answer, uh, as follows. He says, "You have to-- We, we misunderstood what the question of the Gemara was from, from the Pasuk in Nehemia. The Gemara wasn't asking how is it that the Nabi could call Avram by the name Avram. It's, it's, it's an Aveira." What do you mean? The Pasuk is, it's the Aibishter talking through the Nabi. That's-- Yeah, he can do whatever he wants. The question is that come-- The Gemara's coming Behemshich to what the Gemara j-- to what we just said, that you're able to s-- refer to Yaakov with the name Yaakov even though he's given the name Israel 'cause later on, the Torah itself refers to Yaakov with the name Yaakov. So Eba Zô, the Gemara is saying the same thing should apply to Avraham because also Avraham, we find later in a later Pasuk that the Aibishter refers to Avraham Avinu with the name Avraham. So also Avraham, we should be able to-- we should have both options. That meant for the Gemara that no, that Pasuk is different 'cause the Pasuk is telling you what happened in the past. But right now, you need to refer to Avraham with the, with his correct name. So it's a great answer. Well, L'Chayim, you can still ask that if it's true that only when Avraham was around there was a problem to call him with, without a

10:25 He, so the Gemara should say that the Pasuk in-- should answer a different answer. The reason why the Pasuk in Nehemia calls him Avraham is because he wasn't around anymore. By Yaakov, there's a raya from the fact 'cause the Aibishter Himself referred to his face. He's called Vayomer, uh, Eli Kim Li Shomer. Vayomer Yaakov, Yaakov. The Pasuk in Nehemia, Avraham wasn't there. So what's the question, Bechalal? So we'll leave that off . But I wanna suggest, um, Hemshato we were speaking about earlier, how come the Rambam doesn't say this Halakha of, uh, of Bar Kapara? And we s-explained that even though it's gonna be relevant in the time of Tkhiyas HaMesim, but Rambam doesn't speak about those Halakhas. But maybe if we have a, a deeper understanding of what Bar Kapara is saying, the question will not even begin. Because what exactly is, is, is the, the reason a person would call Avraham Avinu Avram without a He, right? It doesn't seem like the Gemara is referring to a person that's just, like, swallowing the letter. It's being a person that's-- he's Dafke saying, "No, his name is Avram without a He." What would lead a person to, to say that? So the Pasuk-- What, what is the significance of the name Avraham? So the Pasuk says that, uh, Kim, right? And Rashi explains that . In the beginning, Avraham was on-- was the Rebbe and the Mashpia just of his city of Aram. But now, I made you the Rebbe from the whole world.

12:00 Avraham Avinu taught Achdus Hashem and Emunah and the Aibishter monotheism to the whole to-- Yeah, to the whole universe. A person that goes and says Avram is, is-- His name is Avram without a He, what's he saying? He's rejecting this idea that Achdus Hashem is something which is, which is for the whole world. He said, "Oh, maybe it's for the Yidden, it's for Avraham's children," but that the whole world ha-has to be-- Ha- does-- The whole world doesn't have to be on board with that. When is such a thing possible? When we're still in Galus. When comes the Mashiach's-- I mean, the times of Mashiach. The whole world will know the Aibishter. The Pasuk says, So at that point, it's not gonna be possible for a person to deny that Avraham influenced the whole world, and he changed the whole world and brought them to Emunah and the Aibishter. So Bemele, it's not Pshat that the Ramam-- Maybe. The Ramam is not bringing it because he doesn't get it. It's Bechalal. This Halakha is not something which is, which is gonna be possible for a person to be over on such an Aveira. It's not, it's not Negia for him to write. So Be'ezras Hashem, very soon we're gonna meet our hele gezede Avraham Avinu in Tkhiyas HaMesim. So it's, uh, it's an important Halakha to know. We have to refer to him with the right name, even though like we explained, it's gonna be every-- uh, very, very obvious. But in Kamakom, it's important

13:34 to, you know, be careful. We're gonna have to-- You have to call him by his right name.