Yehoshua Wiseman, yehoshuawiseman.com
A Deeper Relationship with G-d
This week's Torah portion, Vayera, relates that Abraham established an inn for guests, and there he "called upon the name of 'Kel Olam,' the eternal G-d." Our Sages interpret this phrase to imply that Abraham was not satisfied merely to call to G-d himself, but that he taught others too to proclaim G-dliness.
What did he do? He established his tent at a crossroads in the desert and generously provided food and drink to wayfarers. After they completed their meal, he asked them to: "Bless the One who provided you with food and drink." When the guests began to bless Abraham, he told them, "was it I who provided you with food? Bless He who spoke and brought the world into being." By providing people their physical needs, he made them conscious of the spiritual reality.
G-d is One
The Hebrew term Kel Olam has also attracted the attention of the commentaries. Translated here as "the eternal G-d," it can also mean "G-d of the world," or more literally "G-d, world."
"G-d of the world" would imply that G-d and the world are two distinct entities, the former paying homage to the latter, while the more literal meaning is deeper, namely that G-d and the world are indistinguishable; everything is an expression of G-d. This is the intent of the phrase "G-d is one" that we recite in the Shema prayer: not only is there only one G-d, but everything in the world is at one with Him.
Affects Every Element of our Lives
This is not only an abstract concept. It affects a person's fundamental approach to his life. When he sees G-d as "G-d of the world," he understands that he has obligations to Him. After all, if G-d is the Ruler of the world, a person has to pay his dues. But that, he thinks, is all he is obligated to do. In the rest of his affairs, his life is his own. It's like paying taxes. You have to give the government a percentage of your income, but afterwards, you can spend the remainder however you like.
Similarly, in a spiritual sense, such a person recognizes that he owes something to G-d, but his life is primarily his own; he can do with it whatever he wants.
When we appreciate the world as one with G-d, by contrast, our entire relationship with Him changes. Religion is not merely going to the synagogue or carrying out a certain body of laws, but an all-encompassing experience, affecting every element of our lives.
Making His Presence Known
Every situation in which we are found, every person whom we meet gives us an opportunity to advance in our knowledge of G-d and our connection to Him. This is the heritage that Abraham gave to his descendants - to spread the awareness that we are living in His world, that our lives are not intended merely to provide ourselves with a little bit of enjoyment and satisfaction, but are instead mediums to make His presence known to others.
Based on the teachings of the Rebbe from Keeping in Touch; reprinted with perm. from Sichos in English. From our Sages reprinted from LchaimWeekly.org - LYO / NYC
And he sat at the opening of the tent in the heat of the day (Gen. 18:1)
This is the mark of the true tzaddik who always sees himself "at the opening," i.e., the very beginning, along the path of righteousness. Considering himself still "outside" and far from spiritual perfection, he worries that his deeds haven't accomplished much... (Toldot Yaakov Yosef)
And he said, my L-rd, if I have found favor in your eyes, pass not away from your servant. (Gen. 18:3)
According to the Talmud (Shabbat 127a), Abraham was speaking to G-d and asked Him to wait until he brought the guests into his home; for the mitzva of welcoming guests and taking care of their needs is greater than welcoming G-d.
And when he saw them, he ran to meet them (Gen. 18:2)
"Receive every person with a cheerful countenance," declared Shammai, the great Torah Sage. Even if one bestows all the treasures in the world on another, if his face is angry, it is considered as if he gave him nothing. However, if a person greets his fellow in a friendly manner, even if he gives him nothing it is considered as if he gave him a great fortune.
And Abraham drew near (Gen. 18:3)
Rashi notes that Abraham approached G-d "to speak [with Him] in a harsh manner," to plead He change His mind and not destroy Sodom. Abraham, the epitome of loving-kindness, saw fit to go against his natural inclination and "speak harshly" with G-d! We learn from this that when saving lives, either literally or in the spiritual sense, a Jew must pull out all the stops and do all in his power, even if it goes against his very nature. (Likrat Shabbat)
And offer him there for a burnt offering (Gen. 22:2)
The trial of the binding of Isaac is ascribed to Abraham's merit, even though he was not the intended sacrifice. For the agony of a father who leads his child to slaughter is much greater than the child's own suffering. (Taharat HaKodesh)
