Avraham, the Gadfly

Rabbi Yaakov Bieler

Parshat VaYera, 5764

            Originally, “speaking truth to power” was a specific charge given to the Society of Friends in order to define one of the principles by which members of this movement were expected to conduct themselves. Over time, the phrase has been applied to many different contexts, even serving as the title of the autobiography of Anita Hill, who in 1991 accused the then nominee for the Supreme Court Clarence Thomas, of sexual harassment.

An argument could be made that this type of mindset, whereby an individual fearlessly confronts those wielding immense political power and challenges their behavior and leadership qualities on ethical, moral and spiritual grounds, is very much a fundamental aspect of Avraham’s activities throughout his life. Avraham’s unceasing willingness and increasing boldness to “speak truth to power” appears to evolve from confrontation to confrontation, and perhaps this personal quality contributed significantly to his being chosen by God in the first place to serve as founder of the Jewish people.*
            Avraham does not immediately engage in confrontation. The first time that he has to decide what to do in the presence of a powerful ruler, when a famine forces him and his family to leave Canaan, and go to Egypt (12:10 ff.), Avraham attempts to remain “under the radar.” He is afraid of what will happen to him were it to become known that Sara is his wife, and so the couple decides to pass themselves off as brother and sister. Even after Pharoah concludes as a result of God’s protecting Sara’s virtue by means of supernatural plagues (12:17), that they were in fact married, and proceeds to remonstrate Avraham for his deception, the latter is mute and leaves the country as soon as he is able.

A much more self-assured  stance is assumed by Avraham when he confronts his next king, the ruler of Sodom (14:17 ff.) After having rescued his nephew Lot, and liberated the initially defeated monarch as well as regaining the spoils that had been taken from his city, Sodom’s king gives Avraham an  opportunity to further increase the considerable wealth (14:21) that he had begun accumulating when he was in Egypt (12:16). Although Avraham accepts some of the property on behalf of his allies, Aner, Eshkol and Mamre (14:24), he refuses to take anything for himself (14:23). Avraham’s demeanor is ostensibly polite, but  one can detect an implied criticism of the king of Sodom and his city state, when Avraham swears his determination not to enrich himself by invoking the Name of HaShem (14:22), particularly in light of the Tora’s earlier assessment of Sodom and its inhabitants—“And the people of Sodom were evil and exceedingly sinful against God” (13:13). A second critical note is  implied by Avraham’s stating that he wishes to avoid being associated with this king even in terms of  material possessions (14:23). The subtle insult to the Sodomite culture is further highlighted by the insertion of a stark contrast to Sodom’s ruler and everything he represents—Avraham’s  meeting with Malki Tzedek, king of Shalem  (14:18-20).  From the words of Malki Tzedek’s blessings to Avraham, one gains the impression that not only is he not a sinner against God, but  actually a fellow traveler of Avraham’s in terms of monotheism and belief in a Creator of the Universe.**

Another famine, similar to the one that resulted in the temporary stay in Egypt,  forces Avraham and Sara to temporarily relocate to Gerar (20:1ff.), where once again prudence convinces them to reassume the brother-sister pretense; yet this time Avraham speaks extremely forthrightly “to power.” When Avimelech self-righteously accuses the couple of lying to him, Avraham responds by not only claiming that in fact he and his wife are blood relatives to the extent that no technical lie had been told, but also with a condemnation of the culture of the kingdom in which he and Sara find themselves. (20:11) “… there is no fear of God in this place, and I could be killed concerning my wife.”*** And the same Avimelech, when he proposes to Avraham that the two of them enter into a mutual non-aggression pact (21:23), obtains Avraham’s agreement, but not without a rebuke to the monarch on his people’s unethical behavior concerning the destruction of wells that Avraham and his servants had dug (21:25).  While the Tora records Avimelech’s protestations of innocence (21:26), the Tora’s account of the king’s response appears to make this a case of “the lady doth protest too much.”

Avraham’s articulation of  what he perceives as the absence of “Yirat Elokim” as the basis for his and Sara’s misrepresentations in Gerar, could actually serve as the informing principle for each of these cases, as well as Avraham’s general approach to his role in life. The Tora remarks repeatedly how Avraham, in various places, proclaims the Name of HaShem: 12:8; 13:4; 21:33. While these phrases could be interpreted as Avraham attempting to spread monotheism, they could simultaneously  be understood as the patriarch’s publicizing the need for ethical and moral behavior as well. In 17:1, when God instructs Avraham “…Hithalech Lifanei VeHeyeh Tamim” (Cause yourself to walk before Me and be whole), this could refer not only to beliefs regarding the existence of God and the symbolic striving for physical perfection via circumcision (the ensuing verses in Chapt. 17 present Avraham with this commandment for himself, his offspring, and the members of his household), but also the need to make the public case for ethical inter-personal behavior. It would appear from the instances cited above, that Avraham was not only concerned with others forsaking their belief in idolatry, but also their immoral behaviors resulting from their lack of belief in one overarching deity Who demanded from them honesty, respect for others and their property, justice, and a proper social order. Understanding Avraham from this perspective makes him into not only a religious revolutionary, but also a gadfly for social improvement and equity. Furthermore, when HaShem says about Avraham that He recognizes that he will “command his children and his household after him and they will keep the Way of HaShem to do righteousness and justice” (18:19), it could be understood that the Divine Expectation is not only that these principles will inform the internal workings of Avraham’s and his descendents’ households, but that members of Avraham’s extended family will advance these principles in whatever society they may find themselves.

Finally, it should be noted that Avraham even “speaks truth to the Ultimate Power”, when he responds critically to the Divine Plan concerning Sodom and Amora (18:17 ff.) Particularly with respect to one of Avraham’s side comments, whereby he pleads with HaShem to spare the residents of these cities, however evil the majority of them may be, and says, “…Chalila Lach, HaShofet Kol HaAretz Lo Ya’aseh Mishpat?” (this would be a profanation for You. Can the Judge of the entire world fail to carry out justice?) (18:25). Avraham demonstrates that he was not ready to only confront this-worldly rulers, however powerful and threatening to him; his passion for justice and fair play carried over into his dealings with HaShem. If it was Avraham’s monotheism that informed this concern for social reform, then he could hardly tolerate what he perceived as inconsistency and insensitivity on the part of the source of his strongly held beliefs in this regard.

While Avraham is clearly associated with hospitality to strangers (18:1 ff.; 21:33) and he is designated in Pirkei Avot (5:19) as possessing the qualities of generosity, humility, and readiness to forgive, Avraham’s courage to advocate for justice and fairness even in the face of royalty, should be another quality that those of us who strive to become “students of Avraham” should keep very much in mind.

Shabbat Shalom and let us all try to influence ourselves, our families, our communities and our people to aspire to the agenda that Avraham modeled so profoundly for us all.

*Strikingly, the Tora is silent with regard to why specifically Avraham was chosen for this profound task. Beraishit 11, the chapter that precedes the Divine Revelation ordering him and his family to travel to Canaan, does not tell us anything about Avraham’s qualifications. Even 18:19, in which God discloses that Avraham can be counted upon to pass on his traditions to his offspring, does not appear to identify a quality that is so profoundly unique that would single him out as an eminently qualified  nation builder. Perhaps, only by reflecting upon Avraham’s style as he goes through his life, can one infer   the potential personal qualities that attracted God to choosing this man to be the father of the Jewish people, as well as a multitude of nations (17:5).

** The contrast between how Avraham reacts to each of these kings is made even starker according to the interpretations of RaDaK and his father, R. Shmuel Kimchi, who contend that it was Malki Tzedek who gives the tithe to Avraham in 14:20, as opposed to the opinion of most commentators who claim that the reverse was the case. Such an approach, demonstrating that from one type of ruler whom he respected spiritually, he is prepared to receive a gift, but not from a leader who he deems as corrupt. While political protocol may have required Avraham to politely accept both gifts, he apparently is not prepared to do so, and is indifferent how this snubbing of the King of Sodom might be perceived.

***”Yirat Elokim” (the fear of God), if used by the Tora even in the context of Gerar, a Philistine city, is a universal religious and moral quality obviously not expected only of Jews. This point is reinforced in light of 42:18 and Shemot 1:17, the latter in accordance with the Midrash that the midwives were actual Egyptians rather than Yocheved and Miriam.