Vayera – Emulating Hashem Through Kindness

Parshas Vayera features two notable incidents in Avraham's life. After Yitzchak's birth, Sorah notices Yishmael 'mitzachaik'. Various commentators have different interpretations of the word 'mitzachaik'. The majority propose that it signifies the commission of the three cardinal sins. However, The Malbim interprets it as Yishmael 'scoffing', mimicking the voices of the many critics of Avraham and Sorah, claiming that Yitzchak was not Sorah's child. Sorah instructs Avraham to expel the maid servant and her son, Yishmael, as he cannot inherit Avraham’s legacy and mission alongside Yitzchak. Avraham is deeply troubled by the prospect of sending his son away. Nevertheless, Hashem commands Avraham to heed Sorah's words. Avraham promptly obeys and sends Hagar and Yishmael away from his home.

The second episode is likely the most well-known and often discussed narrative involving Avraham and Yitzchak. The story of Akeidas Yitzchak. Hashem commands Avraham to take his son to Mount Moriah and present him as a burnt offering to Hashem. Notably, this was Sorah's only child, the one who was promised to carry on his legacy and the mission of being the progenitor of the Jewish people. Avraham once more promptly complies with Hashem’s command and departs for the mountain with Yitzchak to carry out Hashem’s will.

Why Be Kind?

The critical question that must be posed when contrasting these two incidents is Avraham's reaction. In the instance of expelling his son, Avraham is visibly troubled and is initially reluctant to proceed. In stark contrast, when faced with the prospect of sacrificing Yitzchak, Avraham seems entirely resolute, ready to conclude his legacy. What is the explanation for this apparent inconsistency? If either incident were to occur were isolated episodes, each could be readily rationalized. The act of sending away Yishmael seems to contradict the kindness for which Avraham is renowned, and therefore he is hesitant. Had Akeidas Yitzchak been the only story it could be interpreted as Avraham’s profound faith in Hashem and his desire to fulfill divine intentions. However, these actions do not transpire in isolation. They are both recorded within the same Parsha.

One might clarify this concept by referencing the Gemara in Sotah, which interprets the Passuk that states "והלכת בדרכיו", or "and you shall go in His ways", as a directive for us to emulate the traits of Hashem. Specifically, it teaches that ‘Just as Hashem is kind, so too should you be kind. Just as He is compassionate, so too should you be compassionate.’ Consequently, Avraham Avinu, known as the pillar of chessed, or kindness, grasped the essence of kindness. It is not merely a goal or an end in itself; rather, it encompasses much more. Kindness is a way of mirroring Hashem. Avraham’s motivation and need to engage in chessed were not simply rooted in a desire to be a nice person. It transcended mere manners and pleasant behavior. His deeds were a manifestation of his profound devotion to Hashem.

The Greater Good

When an individual's actions are based on a principle that transcends their personal interests, they may, at times, appear to be at odds with their other behaviors. However, if one interprets each of these stories as part of a comprehensive narrative, they will align cohesively. The Parsha opens with his intense desire to host guests, even prioritizing this over his communication with Hashem. He then prays for the sinful citizens of Sedom. He is distressed by the thought of sending his son away All these actions seem to resonate with what society deems kind. However, kindness was not the primary objective.

The intention was to emulate the actions of Hashem and to deepen the connection that a person has with Him. Each of the incidents mentioned above points to this aim. Hashem cares for the underprivileged, providing them with food and shelter. Avraham chooses to pause his conversation with Hashem to act in a similar fashion. A multitude of people were facing death because of the sins committed in the City of Sedom and its neighboring regions. Nevertheless, Avraham interceded, suggesting that perhaps there were some righteous individuals whose merits could lead Hashem to spare the populace. Just as Hashem mitigates punishment in the world for the sake of tzaddikim. Yishmael may be positively impacted by staying with Avraham. This would certainly not occur if he were to be banished from the home of Avraham. This aligns with the many verses that express that Hashem does not desire the death of the wicked, rather he awaits their repentance, so that they may live.

The Akeida constituted the definitive challenge of loyalty. Was Avraham's kindness simply a matter of instinct, or was it a reflection of his desire to emulate Hashem? When Hashem directed Avraham to present Yitzchak as a sacrifice, it was in stark opposition to everything he represented and preached. He was about to undertake the most extreme action that directly opposed kindness. Nevertheless, Avraham endured the trial and demonstrated that his kindness was fundamentally grounded in his devotion to Hashem.

This is perhaps one of the toughest jobs for a person to do. We all have natural tendencies toward specific character traits. Each of us must question our motives. Are we utilizing these traits because of our desire to emulate Hashem or are we just acting upon our instincts? Only you and Hashem can answer this question.