2020/5781
“And G-d appeared to Avraham...” (BeReishit 17:1). Not all appearances are the same. and this particular appearance was more than it first appears. Rashi (BeReishit 18:1), in his famous comments on this verse, writes that this was more than a regular Nevuah, as Hashem was paying a Bikur Cholim visit to Avraham while he was recovering from his recent Brit Milah. Fascinatingly, the Gemara (Sotah 14a) actually uses this incident as the Biblical source for the Mitzvah of Bikur Cholim. The Gemara says that the Mitzvah of “Acharei Hashem Elokeichem Teileichu,” “And you shall follow in the footsteps of Hashem your G-d,” dictates that we are commanded to act in the ways of G-d, and specifically the ways in which we see him acting in the Torah. This includes visiting the sick, as we see here in our story. Sefer Mitzvot Katan (Mitzvah 47) formally codifies that the source for Bikur Cholim is VeHalachta BeDerachav, the Mitzvah to walk in the footsteps of Hashem.
But what, exactly, was the purpose of Hashem’s Bikur Cholim visit to Avraham? Was Hashem merely modeling good behavior, or was he aiming to achieve one of the regular goals of the Mitzvah of Bikur Cholim? Perhaps this question can be better understood with a deeper understanding of this Mitzvah.
What, exactly, is the goal of Bikur Cholim? Although some may think the answer is obvious, Ramban in his Torat HaAdam (Sha'ar HaMichush) actually gives three distinct reasons for the Mitzvah. The first is to look after the Choleh’s physical needs. Ramban cites a story of how Rabi Akiva, while visiting one of his ill students, noticed that the student was lying in bed in a dusty and dirty room, with little to no sunlight. Rabi Akiva immediately saw to the student’s needs, cleaning up the room and opening the windows to allow the sick student to have an environment much more conducive to healing. The second purpose given for Bikur Cholim is to pray for the Choleh. Many sources (for example, Shulchan Aruch, Yoreh Deah 335:6) bring down that when visiting someone seriously ill, there is a special prayer to be said: “May G-d send you a complete recovery along with all the other Jews who are ill.” And lastly, Bikur Cholim allows the Choleh to find solace in the company of his friends. Bikur Cholim has a powerful psychological element to it. It sends the message to the Choleh that you are not alone. That I am here with you. That we’re in this together. That “even though I can’t physically feel your pain and your sickness, I’m here with you, and here for you.” People seek companionship, especially in times of need; the Mitzvah of Bikur Cholim is the Torah’s way of providing that.
Which of these three purposes could Hashem have been achieving in visiting Avraham? The first two don’t seem to apply in the context of the Divine, as G-d has no need to pray or visit to look after Avraham’s needs. It would seem that providing company for Avraham, and sending a message that He cared for him -- that G-d was with him in his time of trouble -- was the main goal.
But why was it necessary for G-d himself to demonstrate this Mitzvah? To answer this question, let’s fast forward to the end of Parashat VaYeira. There is one phrase that seems to bind the whole Akeidah story together, appearing repeatedly, but its message is (at first glance) not totally clear: “VaYeilechu Yachdav,” “and they walked together.” The first two times this phrase appears are just as Avraham has finished gathering everything he needs for the Akeidah, and then again after responding cryptically to Yitzchak about the lack of a sheep among their baggage. In each of these contexts, the phrase “and the two of them walked together” is intended to convey multiple simultaneous messages about the motivational and psychological state of Avraham and Yitzchak as they went to the Akeidah. They were united in purpose, united in goal, and united in love for each other. The poignant imagery of a father and his cherished son walking together, side by side, as they head out on what may be their final journey together is one that is hard to ignore. However, the mysterious phrase reappears one more time, in the last verse of our story, and in that context it is not just talking about father and son.
After Avraham and Yitzchak reunite with the servants who had accompanied them to Har HaMoriah, the Torah writes, “They walked together to Be’er Sheva” (BeReishit 22:19). Rav Shimshon Refael Hirsch, in his commentary on the chapter, points out that the implication here is that it was not just Avraham Avinu and Yitzchak Avinu walking together, but rather the entire group. What was the significance of this? Rav Hirsch explains that it teaches how even after the Akeidah, Avraham was still able to care about, and walk among, his fellow men. Even after experiencing what may have been one of the most inspirational, holy and Divine moments in the history of humankind, Avraham maintained his ability to relate to other people, and care about their needs, feelings and person. Unfortunately, the Torah needs to point this out, for that ability to continue to relate to people after an event like the Akeidah could not be taken for granted.
All too often in life, it’s easy to fall into the trap of feeling superior to others, sometimes without even realizing it. Whether due to being richer, more popular, more ethical, socially prominent, or “frummer,” it is a natural tendency among people to think they are “above” others and “above” having concern or care for them. This couldn’t be further from the truth. G-d himself paid Avraham a visit just to show how he cared for Avraham. Avraham, despite reaching the greatest spiritual highs, still took the time to walk together with his “lowly” servants. We are all people, all created in the image of Hashem, and are blessed with the ability to both care for each other, and find comfort in the company of one another. Let’s strive to walk together.