(For the previous installment of "And Abraham Approached," click here.)
Introduction:
In our last segment, we explored how to echo the divine word by contemplating the entire universe. An alternative pathway to divine consonance can be gleaned from the narrative of Abraham’s intercession for Sodom: through appreciation and love for man, microcosm of the universe. This method, as we will discover, holds a superiority over the first.
Escorting Guests and Contemplating Hashem:
The narrative detailing Sodom’s downfall unfolds in Genesis chapters 18-19, starting with Hashem’s appearance to Abraham as he sat by the entrance of his tent. Abraham raised his eyes and saw three travelers standing before him. Upon seeing them, Abraham asked Hashem to wait while he attends to these quests, saying: “If I have found favor in Your eyes, please don’t leave Your servant” (ibid, 18:3). Chazal (Shabbos 127a) derive from this moment a startling teaching: Welcoming guests takes precedence even over greeting the Divine Presence.
Abraham not only provided his guests with food and shelter but also escorted them as they continued their journey. Unbeknownst to him, the three “men” were angels on a mission to assess Sodom for its imminent destruction. It was during this escort that Hashem chose to share His intentions, stating:
Shall I conceal from Abraham what I am about to do? … For I have known him, so that he may command his children and his household after him to keep the way of Hashem to do righteousness and justice, so that Hashem may bring upon Abraham what He has spoken concerning him. (Genesis 18:17-19)
The momentous determination that Abraham will keep the way of Hashem and therefore deserves to understand it – which is what granted him the ability to pray, as explained here – followed upon Abraham walking with his guests along their way. This way was actually the way of Hashem, for the three men were His angels, on a mission to do His bidding. Now, although the “men” to whom Abraham extended hospitality were actually angels, Abraham cared for them and escorted them while thinking they were humans. This suggests that caring for humans – particularly escorting them – is what places one firmly on the way of Hashem.
Why is this so? Because humanity encapsulates the entirety of Hashem’s creation, acting as a condensed reflection of the universe. Delving into the essence of humanity – where Hashem’s ways are intricately etched – offers us a closer examination of the cosmos than any detached analysis could. By valuing and accompanying another on their journey, acknowledging their distinctive path, we align ourselves with Hashem’s way. Abraham’s encounter with the men/angels teaches that the distinction between humans and angels is minimal.1
Exploring Hashem’s ways as reflected in the human soul surpasses a broad study of His universe. Studying your fellow man will yield better, deeper knowledge of Hashem, for a person understands nothing as well or as intimately as another person. This, I submit, is the meaning of the surprising teaching that welcoming guests is greater than greeting the Divine Presence itself and is the reason why Abraham interrupted his abstract contemplation of Hashem to care for his fellow man in need, performing acts of kindness that prepared him for approaching Hashem in prayer.
Engaging with the perspectives and life paths of others is crucial for learning to express Hashem’s word. Loving and valuing another’s journey is the most profound divine study, laying the groundwork for prayers that echo the universal voice. By welcoming the human microcosm into our hearts, we expand our ability to speak as Hashem does.
The Collective Consideration and the Quorum for Prayer:
Love for one’s fellow is a method for aligning with the divine mind in general and also more – it is a necessary prerequisite for an individual to approach God in prayer.
Prayer, as we’ve discussed (here), embodies how Hashem might act to be comprehensible to humanity, forging a nexus between the divine and human realms. Therefore, effective prayer necessitates speaking from a collective human perspective rather than an individual stance, embodying the broader human consensus rather than personal desires.
This concept also emerges from Abraham’s plea for Sodom. He sought mercy if at least ten righteous people were found, illustrating that divine action aligns with collective human conscience, not individual wills. A group of ten, united in their conviction that they should not die, was essential to sway the course of divine justice towards mercy, highlighting the significance of communal consensus in shaping the divine response.
Abraham’s prayer serves as a source of the concept of a quorum, the minyan. Consensus and collective agreement are necessary to accurately present the word of Hashem as it is filtered through human understanding. When ten people concur on a matter, their unified perspective can channel the divine word in a manner that resonates with the essence of the collective human spirit.
The Dual Pathways to the Divine Word:
To summarize, the Torah presents two pathways through which we can approach and internalize the word of Hashem, each leading us towards a deeper understanding and richer expression of prayer.
The first pathway invites us to trace the origins of creation, starting from the very beginning. By contemplating the universe’s emergence from nothingness – ex nihilo – we embark on a journey back to the singular word that commanded existence into being. This exercise elevates our capacity to speak with the voice of creation, echoing the word that underpins all of reality.
The second path turns our attention to humanity, the apex of creation. As the final creature brought into existence, man embodies the culmination of the divine consultation, as reflected in the phrase “Let us make man” (Genesis 1:26). In forming humanity, Hashem engaged with every element of creation, weaving their attributes into the tapestry of human nature.2 Thus, man serves as a living microcosm, encapsulating the entirety of the universe and the imprints of its genesis.
Both pathways – the contemplation of the universe’s inception and the appreciation of man as its high point – guide us to the same destination: a deeper alignment with the word of Hashem. By embracing either or both of these pathways, we position ourselves as speakers of Hashem’s word, tasked with the sacred duty of bringing the divine will into expression through our thoughts, words and actions. In doing so, we contribute to the unfolding story of Creation, leaving our unique imprint upon the world through the transformative medium of prayer.
I’ll be pausing writing "And Abraham Approached" to dedicate time to other projects. Meanwhile, publication of "Exodus, Exile and Redemption" will proceed, with new installments arriving every two weeks.
For more on this idea, see my previous essay, “The Way of Man.”
See Nefesh Ha’Chaim 1:6.