D’var Torah
Veyera
Steve Malkin
17 Heshvan 5786
8 November, 2025

I am starting today’s D’var Torah by introducing my “Mystical Cube”. It is not a physical object. It exists in my mind. Each of its six sides has some aspect of a thought or idea. Only three sides are visible at any given time. Its messages are heavily influenced in the moment.

Rabbinic tradition calls the Torah both Torat Emet (Law of Truth) and Torat Chesed (Law of Kindness) — meaning its stories and laws work together to form character and conscience: Doubt, Faith,-Arrogance, Humility,-Indifference, Compassion,-Immoral, Virtuous,-Obedient, Questioning. Only words, but my simple cube offers the opportunity to spin them around, morph and distort, peer beyond, accept or reject, all the while searching for meaning. The Talmud and other commentaries provide insight into our relationship with G-d. The fundamental beginnings of who we are as a people can be found in this week’s Parashat Veyera, Genesis 18:1-33.

Last week, we learned of the commandment Lech Lecha (“Go forth”); and G-d’s relationship with Abraham. Abraham’s life becomes a journey of faith and purpose: leaving the familiar for the unknown, guided only by trust in G-d. Abraham and Sarah become the biblical patriarch and matriarch of the Jewish people and, through them, there would be a great nation, land and blessing to all their descendants. This has come to be known as the Abrahamic Covenant.
Abraham’s greatness is how he lived among others showing hospitality, humility and moral courage.

Veyera begins with Abraham, recovering from his circumcision, sitting at the entrance to his tent in Mamre. We are told only “The Lord appeared to him”, but not how. Those that are spiritually inclined have the blessing of being able to sense the presence of G-d in everyday life. G-d, by performing Bikkur Cholim (visiting the sick), shows us that the Mitzvah of caring for others may
lessen suffering and dispel fear and loneliness. In the heat of the day, Abraham sees three strangers approaching. Ignoring his pain and asking G-d to wait, he rushes out to greet them. We learn later, these are likely angels, emissaries of G-d, each with a specific task, and G-d remains present. Abraham invites the men into his tent and provides the finest hospitality, food and drink. By attending to the needs of others before that of G-d, Abraham shows us humility and compassion, even to the stranger.

Abraham, the father of monotheism, knew the paradoxical truth that to live the life of faith, is to see the presence of G‑d in the face of the stranger. Maimonides, in his “Guide to the Perplexed” (II:42 ), takes the position that Abraham did not actually encounter men in real life, but as part of a prophetic vision. As such, G-d does not truly leave Abraham and Abraham honors G-d through his kindness to the strangers.

Sarah is told she will bear a child. She laughs quietly at the prospect of bearing a child “with a husband so old”. At some time, we all experience a momentary lapse in faith. G-d, speaking to Abraham, changes the words to “old as I am”, thereby sparing his feelings and preserving “Shalom Bayit” (Peace in the Home). Using the principle of truth cannot be used to justify using words to cause harm to another person.

The three strangers and Abraham set out and looked down toward Sodom.
In Genesis 18:17, G-d says “Shall I hide from Abraham what I am about to do”. For Jonathan Sacks, this is an invitation for dialogue and marks the birth of a new kind of relationship with G-d: a covenantal partnership in which human moral agency participates. This is a monumental shift from G-d commanding obedience of others, to one of dialogue and challenge. For Abraham, it is a chance to do what he feels is right and just. Sodom and Gomorrah are two of five cities, but both, and particularly Sodom, are singled out. In verse 20, we read “za’akat s’dohm”, “The outrage (outcry) of Sodom and Gomorrah are so great, and their sin so grave”. G-d ‘goes down’ and confirms this, before making a final judgement to destroy. This same word, “za’akat” appears later in Exodus 3:7 for the cry of the oppressed Israelites in Egypt suggesting that Sodom represents the oppression of the powerless and vulnerable. The Midrash describes the sins as ‘outlawing charity and hospitality; punishing anyone who helps the poor; mocking justice and exploiting strangers. The cities had wealth in abundance but, as a society, refused to share that prosperity with others. Their culture was one of collective selfishness and cruelty. For Jonathan Sacks, the destruction of Sodom teaches that society cannot survive in the absence of a collective moral responsibility that lacks justice and compassion. Abraham appeals to G-d to follow His own moral standards and to act with compassion: “Will you sweep away the innocent along with the guilty?”

Abraham’s life was one of humility, selflessness, morality, justice and righteousness. He argues with G-d on behalf of the innocents. G-d answers Abraham that, were fifty innocents to be found in the city, he “would forgive the whole place”. Abraham seeks to find the minimum number G-d would accept, but stops with ten.

The number ten appears across the Torah as a symbol of completeness and moral responsibility. From the first page of Bereishit to the giving of the Aseret HaDibrot (Ten Commandments), the Torah uses “ten” to mark the moments when chaos gives way to order, and when divine potential becomes human duty. One righteous person can save a family, but it takes ten to uphold a society. This becomes the seed of the minyan: holiness requires, not isolation, but a shared moral presence. This Parashah ends “When the Lord finished speaking to Abraham, He departed; and Abraham returned to his
Place.” Again, from Rabbi Sacks: ‘The Parashah, as a devine-human conversation has transformed both sides. G-d acknowledged the human moral voice; Abraham learned the boundary of intercession, — that righteousness cannot be borrowed, it must be lived. Abraham “returns to his place” not defeated, but strengthened in faith. He faced the destruction of the innocent, but continued to walk with G-D.

Each of us can have our own mystical cube, or some other metaphor, to look
into ourselves, face our faults and our greatness. If we act with honesty and humility, we can learn, we can change, we can teach, we can be like
Abraham. Our tradition offers us opportunities to examine our relationship
with all that is around us and our relationship with the Divine.

I would like to finish with two, very personal stories.

I had patients with intractable illnesses who were told: ‘there is nothing I can do, return to your home’. Where there is no cure, we can care. We, as Jews, know the value of doing this Mitzvah. We can be like Abraham, acting not for ourselves, but for the sake of others.

On my Bar Mitzvah, I received a gift. A simple wooden plaque with the words of the famous German author, Erich Fromm, from his book “Man for himself”.
I have no idea how or why this was chosen. I do know, that these few words
had a profound effect on me, and to the students I later taught.

“Neither the good nor the evil outcome is automatic or preordained. The decision rests with man. It rests upon his ability to take himself, his life and happiness seriously; on his willingness to face his and his society’s moral problems. It rests upon his courage to be himself and to be for himself.”

Hillel asks “if I am not for myself, who will be for me? And if I am only for
myself ,what am I? And if not now when?”

Both men challenge us to look deeply into our cube. Do we only see our
reflection on the surface – or deeper where our Jewish values and social
morality is to be found. Our lives rest with G-d, but “free will” gives us choices.

Tony, one of my medical students, Asian Indian and a non-Jew, deeply cared about helping others, often worked late and was selfless. He has my plaque.

Teacher to student.
L’Dor V’Dor.

Shabbat Shalom; may you enjoy good health and good days.