Vayera: Knowledge and Recognition

The parasha offers us a rare glimpse at the distance between an individual’s feelings about his own personality and personal responsibility, and God’s sharp objective point of view about that individual. A classic case is that of Avimelekh. After Sara is taken to his house, God appears to him, warning him against coming near her. Avimelekh justifies himself: “Has he not told me ‘she is my sister’? And she herself also said “he is my brother’ – I have done this in the simplicity of your heart and the innocence of my hands.” And God said in the dream: “I too, have known that you did this in the simplicity of heart, and I have prevented you from sinning against me; therefore I have not allowed you to touch her” (Genesis 20:5-6).

The comparison between the words of God to Avimelekh and the words of Avimelekh to God is surprising.  Avimelekh says “in the simplicity of my heart and the innocence of my hands.” God’s response is that Avimelekh is “simple of heart,” but innocence is missing from the picture. “Simplicity of heart” means not knowing the circumstances, but innocence is acquired by proactively keeping one’s eyes open to prevent sin. Avimelekh is not innocent. He did not take the necessary efforts required from a man bringing a woman into his house. The fact that he did not sin was because God prevented him from getting to that point (see Rashi and Hizkuni for varying opinions on Genesis 20:5-6).

            Another, slightly different case, is evident when God acts as a character witness for Avraham. “He said: Do not stretch your hand against the lad, and don’t do anything to him, as now I know that you fear God, and did not withhold your son, your only one, from Me” (Genesis 22:12). In contrast to the example of Avimelekh, who reasoned that he was pure and true, we do not have information about Avraham’s thoughts about himself when he is put to the test. But the verse seems to describe a sensation of surprise on the part of God – “now I know.” Even God didn’t posit that making the distinction is possible.  

            A previous example of God’s recognition of Avraham’s value also appears in our parasha:

“For I have selected him so that he will instruct his children and household after him, and they will guard God’s way – to carry out justice and righteousness” (Genesis 18:19).

            These revelations come as a continuation to various events that we encounter from the beginning of our acquaintance with Avraham. The reader can interpret them in positive and negative ways. Avraham acts, tries, and occasionally errs. He errs in the case of Yishmael, he pleads for Sodom and argues with God. The Divine point of view provides the correct way of looking at Avraham and his actions. But Avraham himself is silent. He does not speak – neither to praise himself nor to criticize.

            Rabbi Avraham Yitzhak HaCohen Kook says that it is impossible for anyone to know one’s own character – all the more so for someone else. One cannot know that of an individual – and all the more so for a nation. We all circle around the center of this knowledge (Mussar Ha-Kodesh, 81). The fact that Avimelekh errs about his own character reveals this most frustrating point about our humanity.  Man is commanded to act and do, and to choose good. Man is forced to navigate among different possibilities. In general, though, the choice is not between black and white or between pure good and evil. In almost every crossroads in life, it is possible to choose both sides. Both can be explained and backed up with relevant explanations. The enormous, perplexing challenge that ultimately comes to those wishing to improve is to know how to find the right balance – to understand the task that is set upon them; to navigate between free will and internal ethics versus accepting the yoke of the Divine commandments. Rav Kook says that, ultimately, we are stuck in the dark about this issue. “It is impossible for anyone to know, even of himself.” Every person longs to hear an echo – to hear the voice of God, to understand where his place is in space. “We deal with estimates and guesswork…we are forced to decide that our knowledge in this area hangs by a thread. And judgment must be left to God”(ibid.).

            The impossibility of assessing our reality properly, and the impossibility of approximating our spiritual status often lead to being mired in the “dry details” for resumes and grades, and on the external façades. And when one looks for something rooted in self-knowledge, there becomes a danger of being drawn into a dependence on society and society’s views – a dependence on the image that a person wants society to have of himself and reflect back to him. There is one antidote this illness, and it is found in the difference between the two Biblical personalities discussed above. We must choose to prioritize the paradigm of Avraham over that of Avimelekh; we must refuse to judge ourselves. We must be on the go – not always on one straight line. At times we must argue, and at times we must accept the verdict. At times we must be full of lovingkindness and at times we must be strict and apply the attribute of judgment. We must hold ourselves accountable when we manage our affairs, but we must also know when to go with the flow. We must have a broad scope for actions and events and not for claims and justifications. We must exchange the title for content, the price for value, the dates for memories. We must choose to live and to be.