Vayera 5785

Through the stories about Avraham Avinu, our father Abraham, we learn what it means to be called to the covenant of God as taught by our ancestors. We have received this story from our ancestors, told from generation to generation for thousands of years. It is incumbent upon us, as recipients of this story from our ancestors, to make it meaningful for those to whom we transmit it for the generations to come. There is so much to learn from this rich and complex story, our foundational story as Jews. In last week’s parasha we learned that Avraham has been called to go to a new land and start a new nation; we have learned from the tradition that this was God’s way of saying that humanity needed guidance and leadership to move beyond its selfish and violent tendencies.

The background to Avraham’s story is in the first two portions of the Torah. Bereshit begins with the disobedience of Adam and Eve and concludes with the statement that God saw “how great was man’s wickedness on earth, and how every plan devised by his mind was nothing but evil all the time.” The next parasha, Noach, presents God as relenting somewhat, promising never to destroy humanity again despite its wickedness. There has been some improvement in the human condition: Adam did not follow God’s command; Noah did, but without further thought or application (for example, never questioning God or speaking to God in any manner or matter.). While these stories may not be historically accurate accounts of how humans evolved, when we first encounter Avram in last week’s parasha we are in a familiar world – one of violence, greed and apathy.

That background gives us understanding of how we understand the story of Avraham, taken to be the founder of our people. He has come to be an exemplar, one who will make a difference, one charged at the end of last week’s teaching to “walk in God’s ways and be blameless”. That is still our charge as Jews today, but what it means to “walk in God’s ways” leaves much room for interpretation, exploration and application. Each of us will have our understanding of what that means, if anything at all (a recognition that many no longer “believe in God”). Perhaps we should allow that phrase that one should strive for highest moral responsibility and accountability. In so doing, we must be blameless – we cannot use ideals or teachings, including those of the Torah, as an excuse for action that causes harm to others or our environment.

Avraham is a man of faith and action, a complex character of strength. He is a champion of justice, willing to fight when no other course of action is available, and to accommodate when there is. He is generous and hospitable, so much so that he is associated with the sefira of chesed, lovingkindness. Avraham’s faith is balanced by personal conscience and the application of reason, as in his arguing with God to spare the innocent in the cities of Sodom and Gomorrah. Yet then he unquestioningly accedes to offer his son Yitzchak to God. Neither he nor we are perfect, but we would be well served, especially in these times, to try as he did to live to up to his example to be do justice, act with lovingkindness and walk humbly with God. (Micah 6:8).

Shabbat Shalom,

Rabbi Jeffery Kamins OAM