Feeling Connected Throughout the Day The story of Abraham spans two portions in the book of Genesis: Lech Licha, which concludes with the story of Abraham circumcising himself, and Vayera, which begins with the story of G-d visiting Abraham when he was in the process of healing from the circumcision. Why do the portions divide in a seemingly unnatural place? Why separate between the circumcision and the healing? The story divides at this point because after the circumcision Abraham was a completely transformed person. After the circumcision his experiences were radically different from before the circumcision. G-d is the infinite creator who created a finite universe. Conventional wisdom would argue that in order to connect to the infinite G-d one must separate from the physical, escape the trappings of day to day life, and meditate on the infinite. Indeed, that was the experience of Abraham himself. When he would experience prophecy he would fall on his face and lose touch with physical reality for the duration of the prophetic experience. Circumcision however, ushered in a new stage in Abraham’s connection to G-d. Circumcision embodies the purpose of all the Torah: to sanctify the material world, to the extent that the holiness permeates the flesh, and the bond with G-d is seen and felt in the physical world. Circumcision represents the true infinity of G-d. It expresses that G-d is not confined to the infinite but rather He can be found in the finite as well. Thus, immediately after the circumcision, in the opening phrase of this week’s portion, a new stage in Abraham’s life begins. The Torah relates: Now the Lord appeared to him in the plains of Mamre, and he was sitting at the entrance of the tent when the day was hot. (Genesis 18:1) The extraordinary novelty of this verse is not that, for the first time, G-d appeared to Abraham in the middle of the day, while sitting at the door of his tent waiting for guests. In fact, what was exceptional was that Abraham experienced the revelation while simultaneously receiving his guests. As a result of the circumcision, physical reality was no longer a distraction from the Divine. The seemingly impassable gulf between heaven and earth, between material and spiritual, was bridged. Abraham could now experience G-d’s revelation while interacting with other human beings. Only after the circumcision was Abraham capable of fathering Isaac. It was Isaac’s descendants who would accept the Torah at Sinai, and who would be tasked with the responsibility of connecting heaven and earth, infusing the physical reality with holiness through performing the commandments of the Torah. The Torah relates that while experiencing the Divine revelation Abraham saw three people. Abraham ran toward them to invite them into his home. Abraham said: "My lord, if only I have found favor in your eyes, please do not pass on from beside your servant.” (ibid. 18:3) One interpretation is that Abraham was talking to the leader of the three guests, asking the guests to enter his tent. Another interpretation is that Abraham was talking to G-d; asking G-d to stand by and not leave Abraham’s presence while Abraham tended to his guests. Contemporary commentators suggest that when Abraham said to G-d, “do not pass on from beside your servant”, do not leave me while I interact with people, Abraham was requesting that he be allowed to experience this newfound spiritual awareness. He was asking G-d for the ability to feel connected to G-d not only while engaging in spiritual pursuits but also while interacting with people. Abraham desired to feel the connection to G-d in every activity he engaged in, thus sanctifying every aspect of life. (Adapted from Likutey Sichos Lech Licha vol. 1, Abarbenel, and commentary by Sivan Rahav Meir).
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