blogs/rabbi-huberman

You are part of a religious revolution that begins in this week’s Torah portion.

The revolution is called “Judaism.”

The Torah’s original couple, Adam and Eve, were concerned only about basic survival. When Adam eats from the forbidden tree, he blames Eve.

After Cain kills Abel, he shrugs off God, asking, “Am I my brother’s keeper.” (Genesis 4:9)

When God instructs Noah to build an ark, Noah goes to work, but doesn’t bother to warn others.

But in this week’s parashah, as the Torah officially launches Judaism, we observe Abraham performing two acts that have become central to the Jewish way of life: Hospitality and standing up for others.

As this week’s Torah portion opens, in a shaded forest near Hebron, God pays Abraham a visit. Suddenly, three men appear, and Abraham does something remarkable: He leaves God’s presence and invites the men into his tent. With joy, he and Sarah rush to feed and refresh them.

Meanwhile, back in the forest, God waits and — as our tradition teaches — smiles.

For God set up this scenario. I don’t know about you, but if God were to show up in my backyard, I’d have a lot of questions. 

Indeed, if we were placed in Abraham’s position, would we tell our guests to take a seat while we satisfy our souls with divine insights, or would we ask God to wait, as we took care of our unexpected guests?

There are 36 instances in the Torah that instruct us to take care of the stranger. So, as our great commentator Rashi (1040-1105) notes, it was actually more respectful to God, for Abraham to run off and provide hospitality to his unexpected guests.

Taking care of others. Feeding others. Enabling others to seek shade in our tents. These selfless acts were the first to be performed by Judaism’s original couple.

Today, too many believe that they need only take care of themselves and their immediate circle. But that’s not what Judaism teaches. Rather, we believe in taking care of others, and by doing so, we help God repair this broken world.

Abraham and Sarah pass the test, and transfer these core values to Isaac and Rebecca, and — by extension — to us.

The Torah then moves on to a second lesson.

The visitors who appear at Abraham and Sarah’s tent, turn out to be angels. They are there to predict that Sarah and Abraham, in their old age, will soon conceive a child.

Two of these angels advance to the cities of Sodom and Gomorrah. The men of Sodom, learning that visitors are being housed within the city, threaten to sexually assault the newcomers.

As despicable as that may be, our rabbis note that the true sin of Sodom and Gomorrah is that their society is closed and gated.

Transient workers are kicked out at the end of the day. Wages are not honored in the marketplace. A local resident, who tries to feed a stranger, is punished — covered with jam, she is stung to death by bees.

God is not pleased, and decides to wipe out Sodom and Gomorrah.

Enter Abraham, who asks God, “What if there are 50 righteous people in the city? Will you really sweep it away and not spare the place for the sake of the 50 righteous people? ...Shouldn't the judge of all the earth judge justly?” (Gemesis 28:23-25)

God reconsiders and answers, "If I find fifty righteous people in the city of Sodom, I will spare the whole place for their sake." (Genesis 18:26)

“What about 45, or 40, or 30, or 20 or 10?” Abraham continues. God considers the argument.

What a fascinating scene, as Abraham challenges God, arguing the case of those he doesn’t even know. And, what is more remarkable, is that God listens.

Hospitality and defending others. What an amazing “one two” punch — recorded in this week’s Torah portion.

In later weeks, following our exodus from Egypt, will we read about the giving of the Torah on Mount Sinai. But, what will the Torah teach us until then?

In a word, “character.”

Yes, we are the carriers of tradition, laws, practices and rites. But most of all, we are a people who advance God’s commandments by developing character within ourselves, our families and the world around us.

And it begins this week, as Abraham and Sarah launch a system of behavior that will change the course of humanity.

During these challenging times, there may exist within us an impulse to retract, but let us be inspired by this week’s account of Abraham and Sarah, who model some basic core values: To reach out to those we may not understand. To feed the hungry and to shelter the homeless. To advocate for those who cannot speak for themselves.

As we emerge from a week of tension and distraction, let us reach out to those who may see things differently, and commit ourselves to building and repairing bridges.

Let us open our tents as Sarah and Abraham did 4,000 years ago and give the world and the future the benefit of the doubt.

It’s how — often against challenging odds — we continue to work with God to perfect this imperfect world.

During these divided and perhaps cynical times, it is important to return to the core values that launched Judaism. More important than ever, it is vital that we open our hearts to the stranger, however uncomfortable that may feel.

For the revolution launched by Abraham and Sarah continues today within each of us.

We must — more than ever — consider the stranger, as we open our tents of understanding to all.

Indeed, we are bigger than one issue, or one person or one cause. 

During these challenging times, what can we do to open our tents and perform Tikun Olam — the healing of a fractured world?

More than 4,000 years ago, Abraham and Sarah saw the good in everyone.

Through the noise of these disconcerting times, what can we do to reach out to the stranger and follow their example?

Shabbat Shalom, v’kol tuv.

Rabbi Irwin Huberman

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