Vayera
Genesis 18:1-22:24
II Kings 4:1-37
In Vayera we see Abraham, the first Jewish patriarch, as a man on a mission. We see an awesome single-mindedness of purpose and a determination and passion for his cause that is both inspiring and enlightening.
Abraham’s life, together with his wife, Sarah, was dedicated to instructing an idol-worshipping world about the existence of one G-d. In understanding the significance of this task to Abraham we may come to better understand two particular incidents that we read about in this week’s parashah.
The parashah opens with a description of Abraham’s eagerness to receive guests on the third day after his circumcision at the age of 99 years. We know, of course, that Abraham was known for his outstanding hospitality. His tent had openings on all four sides to enable him to see travelers wherever they were. Even now, during this time when he was in a weakened and painful condition, and certainly released from any obligation to entertain guests, we see him growing increasingly agitated because he didn’t have guests to entertain. Indeed the Almighty had actually caused the temperature to rise to a very high degree in order to discourage travelers and thereby spare Abraham from having to welcome travelers.
At first glance, Abraham’s distress at the absence of guests at this particular time is odd not only because he was not physically up to the task but also because he obviously did not spend every minute of his time welcoming guests. So couldn’t he have occupied himself with other worthwhile activities or just rested for a while? Yet, so great was his disappointment that G-d sent three angels in the guise of humans to satisfy Abraham’s need for guests.
Abraham’s great concern for this particular mitzvah of hospitality was directly connected with his circumcision. From this time forward his people would be a people apart with special duties, responsibilities and obligations. He had undergone a radical physical act for himself and his progeny. Before, he had known G-d in his heart and had striven to share his knowledge with all of mankind. Until now those who had been drawn to him by the force of his personality and the strength of his conviction, and who had come, through him, to a closeness to G-d, had essentially shared in all of his experiences. After the circumcision, however, this knowledge and experience of G-d was no longer hidden in the heart, but it was engraved in the flesh.
Abraham understood that this mark of circumcision not only distinguished him physically, but it represented a new spiritual level and an essential change in his relation to his fellow man. This caused him great uneasiness. The commentary Chiddushei HaRim tells us that Abraham feared that the gulf now dividing him from the rest of humanity might prove unbridgeable, that he, who had so much to communicate, would no longer be able to do so. He was concerned that his whole life mission, which depended so vitally on retaining human contact, might be frustrated by his new status. He feared the development of an isolation that would prevent him from sharing with his fellow man the joy of serving G-d. It was at this particular time, therefore that Abraham needed guests to reassure him that, in spite of his new closeness with G-d, he had not lost his old closeness to humanity.
Some commentators say that a similar fear lurked in Abraham’s heart as he prepared to sacrifice his son Isaac (a test that he passed with flying colors, as he was commanded to sacrifice a ram instead). Not only did he believe he was being asked to give up his only son, but he was also being asked to jeopardize his life’s work. Who would continue to adhere to the philosophy of a man who killed his own son? How would a man who preached kindness and mercy be looked upon after performing such a barbaric act? Would he not be considered the worst kind of hypocrite?
Once again, Abraham’s overriding concern was that his ability to bring people closer to G-d continue unrestricted.
We, the descendants of Abraham have long attempted to emulate his example of extending hospitality and welcoming guests into our home. If, however we desire to really emulate our father, Abraham, we must also use our efforts and wherewithal to encourage, influence and educate disenchanted, alienated, disaffected, unaffiliated or peripheral Jews to join the ranks of those who are committed to our faith, to our people and to our homeland.
Shabbat Shalom