BS”D
Vayeira - comparing Abraham's service and approach to that of Lot:
Genesis Chapter 18 v1 to Ch 22 v24
This is a world of action and fulfilling commandments it is
not about our own spiritual bliss and holy experiences, though most do want to experience these. We are taught there is no
greater pleasure than the light of the creator stored up for his holy ones,
Abraham is given this light at the onset of this chapter, he proves to us this ultimately is
not what life in this world is about – i.e. spiritual bliss, he shows us while we are here, we need to live in a world of deeds, creating and serving.
If you ever experience the light be grateful it too is a mere gift, as was and is Shabbos which is a taste of the world to come. But being visited from above however divine is not the main purpose of this world.
We often hear of people who are frustrated with life, why does G-d
do this or that to me, often when they compare their situation to others who
face more serious challenges, their complaints seem all the more selfish, as on introspection their life has much blessing in it,
we have it so easy in comparison. We all get challenges thrown at us all the time
in different degrees, and instead of introspecting or being motivated to change
for the better, change our situation if possible or move on to newer brighter paths, we lose faith. Life is tough, we don’t deserve this or that
happening to us. They say the greater
the individual the greater the tests to grow further – G-d only gives us
challenges when he knows we have the ability to cope with them, Abraham had 10 and the last one was unthinkable to the average human mind. I am
not taking away from suffering it is real and I wish it on no one G-d forbid. As believers though we need to ask the hard
questions: why did G-d create a world that
would give rise to so many poor people, disease and injustice and war, i think it is partly a consequence of man's deeds or lack of them, and also an opportunity to realise our potential which we may miss by
ignoring of our responsibility to alleviate all this suffering and thereby improve the worlds lot, to become partners in achieving Hashem's will, partnering with the Creator himself. We need to ask how we can turn these dark
moments and also improve the lot of other people who also suffer around us and convert their life into light. In the Parasha we see
that ultimately injustice has consequences –as we see the destruction of Sodom
and Amorah (the people whose ultimate view was -Self and care less for any one else! They held the view us and no one else counts, they even had laws against kindness to
outsiders, if they caught the unwelcome outsiders, they were sodomised or worse! – These
people were the antithesis of our forefather Abraham, he was the ultimate symbol of loving
kindness, he even prayed for Hashem, to seek out righteous among the Sodomites, he negotiated salvation on their behalf, in the hope there would be enough goodness found to turn their lot around. Sadly it was not meant to be. Yet Abraham towards the end Parasha takes his son as a sacrifice, why,
because G-d told him to! He went against his natural calling and inclination, his own limited reasoning and understanding, he did not question the seeming lack of love, he did what G-d told him knowing it was important in the bigger scheme of Life, and the outcome, was a Ram is sacrificed instead of Isaac and he taught us all a lesson in faith and fear of G-d. The Ram who's horn is the symbol of G-d moving to the attribute of Mercy on Rosh Hashona the day of judgement for the world, he remembered how Abraham did his will, and he forgives his children - us. Now we are not on the level where we always know the will of G-d or have regular visitation and conversation - we live in a grey world, so the next best thing is to follow G-d's will as taught in the Torah and Tanach, and to ask questions of those who are learned before acting.
Back to the issue of the Akeida, what is going on here? Abraham our forefather did not question G-d's instruction to take up his son Isaac as a sacrifice. The message is, I
think -sometimes we need to do actions because G-d tells us to not because we
agree with it, not because we like the idea, we do it because it comes from the highest wisdom, in the same way way we listen to a Doctor who instructs a patient who is
going to die to cut off a limb, to save himself a worse fate. He understands what is best for the body (physical world) and acts accordingly.
– One day after 120 years
we will get to understand, the complexity of cause and effect in this world, but until then we need to trust our loving father that
everything he throws at us is in some way good for our soul and our own growth
and journey on and we need to learn to
accept life, please I am not negating suffering, I know good people suffer and often
there is no reason we can find or see (G-d forbid there should be a need for such suffering)
however unpleasant the situations are, we need to try and accept them with love, if we
cannot then at least the very least ask questions how do we react
to the circumstance, can our reaction help or inspire others who suffer a similar situation to us, or are there steps we can take to prevent future such suffering. Are others who are in the same situation available to learn from, what growth and light is there, and nine out f ten times - if not always you will find some light, you may even be surprised at how much and how close you can encounter the divine light, as pain brings one to run to their father in heaven. Ask how can we convert the current darkness into future light? If someone passes away young, or old for that matter, try and live
your life in memory of the person’s best deeds, the areas he was strong in, let
his soul in this life be an inspiration for future goodness – bring light to the
darkness, in doing so lifting yourself and the soul of the deceased. Abraham
was a special individual he was the first man who recognised what a gift life
is, the ability to do for those in need, and that it was not about him alone, the kindness he gave was with a total negation
of self, to see the Divine in all the people whom he met up with – there was nothing in it for him, the ending event of this Parasha is an instruction to take up his
son as a sacrifice, this is the ultimate proof that he was 100% invested in G-d’s
word – he knew G-d on a personal level
and was totally aware that he is the ultimate giver and bestower of loving kindness
and whatever he requested had the highest of purposes, he knew it was
not what life can do for you, it is about what you can do about life!
Picture it Abraham is 99 years old he has had a circumcision
a life threatening procedure at his age, it is the third day, he is in a lot
of pain, the third day is the most
painful day we learn it was on the third day that the inhabitants of Shechem, suffered the most pain after their circumcision.
Why
does the Torah tell us about the heat that Abraham was sitting in at the onset of the Parasha?
Rashi says Hashem made it hot so Abraham could rest and recover, as he
knew Abraham could not resist inviting in travellers and providing for their
needs and sharing knowledge of G-d with them, he was trying to help Abraham but Abraham wanted to serve he did not want to rest...so...
Abraham sits at the entrance of the tent waiting for travellers, not inside lying down on a bed recovering, he is outside watching waiting
for visitors, he does not want to relax he wants to act, to serve, to do a
kindness, to create souls that will love and thank the Cause of all Causes G-d Almighty for this gift of a world.
He knows that is what this journey of Life is about. In the first encounter with Hashem visiting
him, Hashem is not speaking at all, he is standing over him it is a visitation
of G-dly bliss. I was taught by Rabbi
Aurbach It is from here we learn that it is important to visit the sick around
us, and when we do we don’t have to feel a need to talk, but to just be there with them, is so important.
Suddenly Hashem causes to appear to Abraham 3 travellers, astonishingly
he leaves the G-dly bliss the hidden light of visitation, and goes to serve them and offers them a small meal,
but ends up preparing a full menu with options nogal, between Milk and Meat
courses, he makes the guests feel like they are doing him a favour read his words - what an individual. The righteous say little and do much. The Torah does not hold back on
recalling the effort that Abraham goes to, to serve these “ordinary” travellers. On this
Rabbi Aurbach taught the following, to compare this hospitality to that of Lot later, when the 2 Angels
come to him, Rabbi Zweig notes the phrase "They have come to my house, and are under my protection" he sees himself as a the owner. The Torah speaks about both areas of hospitality but to Lot it
says Angels came, he could tell they were people of importance, worthy guests. When we invite a wealthy or a well respected
person in, it is more often what they can do for us and our honour, it is not
about serving Hashem, we see the Torah comparatively goes into very little
detail over Lot’s hospitality, though he had risked his life, his means of service is not on the same level of Abraham - who actually perceives the receiver of kindness as the one giving. Think about this carefully. Rabbi
Aurbach pointed out, there was no agenda with Abraham he was doing true
kindness not for himself, but because this is true service. He saw the image of G-d on every human being, so
important it was to him to serve G-d, no matter what the level of the person was, he
even respectfully put’s G-d himself on hold while he is being visited by seemingly nomads, who
are travellers in need, he gives up the blissful feeling the self-enjoyment of
G-dly bliss to him every second of service counted, we see G-d approves and waits and talks to Abraham after the encounter with the Angels.
Abraham understood that this is a world of doing, enjoyment is ancillary to this
world, it is to give us the where with all to cope but it is not the
essence. This was Abraham's greatness. It was no about him, it was about what he
could do to help, in the most altruistic way he knew how.
In the Amidah we say
G-d “Gomel Chasadim
Tovim” G-d bestows kindness that is good. The word
Gomel's root is gimmel mem lamed (means to bestow), is the
same root of the word Camel GAMEL and also the same root used to describe the Weaning
of Isaac later on in the Parasha refer to verse in Ch 21 V 8. Rabbi Taback spoke about the connection, to
wean someone, occurs when a person grows up he becomes more independent, true bestowing of kindness is about
empowering another so they can become independent and responsible individuals,
true righteousness occurs when you lift a person to manage by themselves so
they do not need your help anymore. When
we give often we do it to feel good about our self, or maybe just maybe for one's own pleasure or guilt for not doing enough, this is a lower form of
giving the kindness perhaps of the type that Lot gave, as suggested by Rabbi Aurbach to invite in people of prominence from a city is not the same as to invite in a Nomad.
A Camel once it drinks enough water can walk for many days in the wilderness
needing nothing to survive, it is independent. To be a Gomel (Bestower) of Chessed (kindness) is to is the truest and greatest from of service if it enable a person to grow and perfect themselves it is not about us.
Abraham was in the business of giving of his entire being for the sake of
another, by bestowing on them the knowledge of the Creator, he was attaching
these people to eternity (Rashi)
This is why the old saying goes give man a fish you feed him
for a day, teach him to fish you feed him every day!
Sorry for the rushed entry but it is a busy time of the year
for me. My take home message – it is not
about what G-d gives us in this world it is about us bringing light into the world, not matter how dark
it seems. For the sake of the world, and perfecting it.
Rabbi Etshalom has again blown me away with this week’s
Mikra entry a long and thorough analysis of Abraham the wandering traveller it
is so good it is almost obligatory to read it.
just know you will have a new found appreciation of Mount Moriah in Jerusalem at the end of it!!! J
From
this analysis I understand Rabbi Tanchuma ‘s insight into the Parasha of Vayeira where he
compares the rejuvenation of Sarah, and her ability to give birth with the rebuilding of
Jerusalem Rabbi Tanchuma also sites the following extract out of Tanach
“…Jerusalem
it will be resettled and the cities of Yehuda that they will be rebuilt
(Yeshayohu 44 v26)
For
Hashem will have rebuilt Tzion Psalms 102 v17.
Yeshhayohu
in ch 51 v2 states just as I did for Abraham and Soroh, so I will do for
Jerusalem!
Now
go read Rabbi Etshalom's piece it is worth it time well spent, and you will see Abraham in a new light - our forefather the wandering Traveller!
http://www.torah.org/advanced/mikra/5774/vayera.html
Have a good week, hope you find the light
G-d Bless
Michael
