The reaction of primordial man to the Tree of the Garden in Eden altered the trajectory of humankind. One tree changed the world. Could it still be exerting power over us?
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When Abraham greeted the weary, dust covered strangers at his tent he invited them to sit under leafy branches and rest. Under the shade of this one lone desert tree, Abraham would use his wisdom to introduce the concept of one God to them. 1 Seating travelers under this tree held a dual opportunity for Abraham; it enabled him to at once to perform the mitzvah of feeding the hungry while teaching the Torah of the universe to idolaters. The strangers sat and washed while Abraham opened his heart and began to unfold the truth of the One God to passersby. Then, he and Sarah fed them.
A question. Could the way we interact with the world (trees by example) be a clue to a person’s inner goodness? Is the Torah intentional when drawing our focus to the mention of this tree two times? Might the seeming innocuous meeting at the tree be an indication of something greater?
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Tales meet, separate, intertwine and then re-group throughout the book of Genesis. We meet the same characters repeatedly. They appear, seemingly blend into the desert landscape, only to reappear some time later. At each meeting, we understand a bit more of their character and watch as they grow and mature. Two principal characters in this week's parasha are Abraham and Lot, uncle and nephew. We first met the couple in last week's parasha. There we read:
Avram went up from Egypt with his wife and all his possessions - and Lot was with him - from the south. As Lot went with Avram he had his flocks, cattle and tents." Genesis 13:1-5
Lot traveled with his uncle Abraham not only from the ancestral home of Ur but even on his trek to Egypt to escape the terrible famine pinching Canaan. The two men must have shared many experiences and a special kinship through their years together. Having endured starvation, hardship and terrible danger there is little doubt that Abraham and Lot were close. As an extended and connected family they returned to the promised land of Canaan much richer.
However, the Text next informs us that the land could not support them both. The accumulated possessions of Abraham and Lot were too many and their needs were too great. They could not live together. Fighting broke began between the herdsmen of Abraham and of Lot. They argued over the scare water supply and the prime pastures. They fought about whose flocks took precedence. The frequency and intensity of the conflicts escalated.
Is this the curse of affluence? Must life always singed and marred by jealousy? They were happy when they were impoverished; when the relatives banded together for security. And now? Why could this family not remain intact and unified now?
"When love was great we could have made our home on the edge of a blade," says the Talmud. "When our love faltered the whole world was not great enough to hold us." 2
The quarrels continued. Is this surprising? It started with the employees of Lot and Abraham and swiftly worsened. A question: is it possible for the shepherds, the hirelings of Abraham and Lot, to fight without the tacit approval of their employers? Had Abraham and Lot demanded that their hired hands stop the feuding they would have stopped. A word from their masters and all would have been well. Perhaps that is why Abraham then turned to his nephew and cried:
I beg of you, let there be no hatred between us and between our herdsmen. After all, we are brothers! All this land lies before you. Choose the parcel that you like the best. If you move to the right, I will go the left. If you choose the left, I will make my home on the right. Genesis 8-9 Abraham desperately wanted to control the dark downward spiral of enmity between him and Lot. He was distraught. In a magnanimous gesture of goodwill, he told his nephew to choose whatever section of land he desires. Perhaps, reasons Abraham, Lot might learn how not to be greedy as he became more secure with his wealth. ‘Perhaps when there is no competition between us, Lot will release his anger.’
Lot quickly made his decision. In the division of land, Lot chose the verdant area that encompassed the wicked city of Sodom. Why would Lot choose to live in midst of such evil? How could he? Did he not learn goodness from his uncle? Was he not paying attention? How could he make such a mistake?
Abraham’s trust in his nephew is reasonable. After all, Lot is a basically good man. He had watched and learned from his uncle. Lot lived his whole life with Abraham; he consistently witnessed great acts of kindness. Lot observed how Abraham acted. Abraham was ever diligent in his desire to welcome in strangers. Countless times Lot watched and learned from his uncle.
Lot watched and learned as Abraham invited guests into home. Even when feverish and ill, Abraham looked for opportunities to be kind to strangers. God was so pleased and protective of him that He rewarded Abraham with the ultimate kindness: The Holy One visited Abraham while the aging patriarch was in pain.
Another example of Abraham’s hospitality was when Abraham planted an eshel in Beersheba Genesis 21:33.
An eshel?
Modern day scholars conjecture that the eshel was simply an old term for a tamarisk tree. It would feed future generations. Other more ancient sources believe that Abraham planted a whole orchard to cover the land and produce fruit for generations to-come thus feeding the hungry. Perhaps wanting to do such an undetermined kindness, Abraham planted such an orchard. Other sages say that the eshel was actually an inn where travelers could stop, eat and rest. If this understanding is true then Abraham expanded his idea of the tree that greeted the strangers to a much larger level. These wise men tell that the word eshel is not a tree at all. Eshel is an acronym for eating, drinking and keeping company. 3
He did learn from Uncle Abraham. Lot became skilled at the mitzvah of hachnassat orchim, welcoming travelers. Lot freely invited guests into his home. In fact, Lot absorbed the lesson so well that he endangered himself and his family to perform the deed of hachnassat orchim. The people of Sodom threatened to destroy him because of his willingness to be kind to visitors. Against all mores of Sodom, Lot remembered the lessons of his youth. Lot defended the strangers against the pooling violent crowd threatening violence at his door.
Yet, underneath the outer veneer of hospitality towards the stranger lay a greedy kernel at his core. In his heart, Lot was selfish. Earlier, Lot showed his insatiable desire for more in the episode with the shepherds. He was even willing to turn a cold eye to his beloved uncle for the sake of wealth. Lot then displayed his lack of concern for where he lived by choosing Sodom as his home. Once again Lot showed his skewed morality by offering his daughters to the Sodomites for their pleasure. About the only parcel of morality in Lot’s life that was learned in his uncle’s home was kindness to strangers.
A final tale from the Talmud:
Rabbi Nachman asked Rabbi Yitzchak to bless him.
Rabbi Yitzhak thought. “I can only tell you a parable. A man was traveling through the desert. Tired and thirsty, he came to an oasis. There was a fruit tree drooping under the weight of the luscious gifts it bore. Beside the tree was a gurgling stream. The traveler ate the fruit, drank the water and rested in the shade of the tree. He rose to go. Before he left the oasis he wanted to bless this tree.
‘Tree, how can I bless you? I could bless you for sweet fruit. What use would that be? You are already sweet. 'I cannot bless you with shade. You already have it.
'I cannot bless you with a stream of water, for you already have one. All I can say is, may it be the Will of the Almighty that all the shoots and tendrils that come from you, be just like you.’
“So is it with you, my friend Nachman,” said Yitzchak. “You have Torah, wealth and are blessed with children. All I can say is, may it be the Will of the Almighty that your progeny be just like you.” 4
Perhaps the Tree of the Garden would continue to prove a blessing or curse. Humanity, throughout the epochs, would always make choices between good and evil in every matter. The Supernal Tree of Life hopes that we will sit in its shade and choose goodness.
May we be worthy of Nachman’s blessing.
1 Meam Loez
2 Sanhedrin 7a
3 Rashi on Sota 10a
4 Taanit 5b
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Davar Acher
Avraham vs. Lot
When, at the beginning of the parasha (18:4) three angels approach Avram, the ailing patariarch runs out to greet them. It is a powerful moment as the reader marvels at this man’s ability to run with alacrity three days after having undergone a circumcision! He exclaimes, “Let some water be brought to wash your feet before you rest under a tree.”
Avram then gathers a magnificent feast for his guests. One cannot help but wonder why it seems Avram was so stingy with water and so effusive about serving the travelers every possible food. Midrash Lekach Tov noted that Avram was tight with the water because he asked his servants to do this task and did not want to overburden them. Regarding the food, he went to prepare that alongside his wife so he was more giving.
Contrast that story with the scene that occurs when two of those same angels came to Lot in Sodom. Lot tells the visitors, “Spend the night here, wash your feet, then get up early and be on your way” (19:1). Unlike Avram, Lot does not assist his guests with their washing at all. Further, he makes it clear they are not wanted in his home any longer than they have to be there. Is it any wonder then that the angels decline to stay with Lot altogether prefering to spend the night in the street?
Soon afterward, the angels warn Lot to flee Sodom with his family. One angel advises them "Flee for your life! Do not look behind you, nor step anywhere in the Plain; flee to the hills, lest you be swept away" (19:17). Why shouldn't they look back? What difference could it possibily make? Rashi comments, "let it suffice you to save your lives; do not give a thought to your possessions." In other words, these messengers of God knew the character of Lot and his family. They understood their deep attachment to physical things. Lot and company were miserly to their core.
Avram and Lot are a study in human behavior. One is giving without out thought to his persoanl wealth. Avram understands the essential mission of life as stated by Winston Churchill, “We make a living by what we get, but we make a life by what we give.” In the Midrash we are taught that this is the reason why Avram was elected to be the progenitor of this new people. God saw inside this man a willingness to share whatever he had with others. God does not make us into saints or villains. We choose those roads for ourselves. Yet, we understand that God keenly watches how we behave toward one another because that is the determinant of character.
And what did God see? He saw that Avram believed that “to do is to be” and not vice versa. The Holy One, blessed be He, witnessed in Avram that the power of tzedaka is the bonding force that heals the world.
And what is tzedaka as defined by our text? It is the way we treat people not as fortunate as ourselves (think of the servant with the water); it is the way we respond to strangers who are in need of food or companionship; it is the genuine “givingness” that comes from the heart; it is valuing people over things.
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