Boulder Aish Kodesh

There is a concept in the Gemarra: “Derech eretz kadma la’torah” – which literally means “politeness, or civility, comes before Torah”.  A person must first be a mensch before he or she can become a Torah scholar.  If the necessary character is not in place, the Torah he learns will not be properly expressed. And just as we receive the Torah anew every year, a new Torah that applies to this year, so, too, we will need to become a mensch in a new and deeper way in order to receive that Torah.

This statement also applies chronologically to the books of the Torah.  Before we receive the Torah, in Parshat Yitro, we must first become a mensch.  This is accomplished in the book of Bereishit, where we are given the opportunity to learn about character from our holy Patriarchs and Matriarchs.

Avraham is supposed to be “Ish Chesed” – usually translated as ‘a man of kindness’.  But when we look into Parshat Lech Licha, it is not so clear that he is at all kind.  He certainly does not come off as a “nice guy”.

Avraham spends about 10 verses in Canaan, the land he and his children will inherit, until famine hits and he is forced to go down to Egypt.  There, our “man of kindness” lies (or at least bends the truth) about his wife by claiming that she is his sister, thereby saving his life (and profiting monetarily, in the mix).  During this time, though, he has put her in real danger.

Avraham’s next act of “kindness” is to separate from his nephew, Lot.  While the necessity of this act is clear, and becomes more and more obvious as the story progresses toward Sodom, the act of separating from something is not considered “Chesed” – kindness.  In fact, it is usually associated with the character trait of Yitzhak – “Gevurah” – setting boundaries and limits.

As we continue, still wondering how exactly Avraham is an “Ish Chesed”, Avraham goes to war.  Though, again, one sees the necessity of the act, and even the kindness of his desire to save Lot, war is not traditionally an act of kindness.

So, how is Avraham a man of “chesed”?  We must reevaluate what, exactly, “chesed” means.  When we look at the record of Avraham’s acts thus far, we find a man who is willing to put himself in difficult situations, have hard conversations, and do what is required of him even if it is not his nature.  “Chesed”, therefore, is the capacity to move forward into a situation, though that situation might be an uncomfortable one.

The acts usually associated with “chesed” – visiting the sick and welcoming strangers into the home, are really acts of making one’s self vulnerable and having the courage to stay present in uncomfortable situations.  When we visit someone who is sick, we have nothing to offer him or her per se.  We cannot offer any explanation as to the cause of suffering, and there is very little consolation we can offer.  But our mere presence there means so much.

This is also true with inviting guests into one’s home.  Beyond the food I have to offer, I force myself into interaction with a stranger – I will be forced to learn, to open up, to withhold judgment.  But Avraham exemplifies for us the willingness to go out, to “Lech licha” – to go from a place of comfort to a new place where the sea of possibilities is waiting.

It is this same chesed with which the world was created – ‘olam chesed yibaneh’.  We can see in Hashem’s act of creation a willingness to partake in the project of history despite clear indications that things may well go wrong – as the angels tell Hashem[1], Surely Adam and his descendents will sin.  But enthusiastic chesed does not relate to such considerations at first glance.  The first question is a question of necessity – must a world be built?  Must this sick person be visited?  Must this straggler be brought home for dinner?  The answer to these questions determines that action must happen.  Questions as to how it will happen and what it will look like will be asked later.

Chesed puts the situation in motion.