How Can I Encounter Hashem?

Rabbi Reuven Mann

This week’s Parsha, VaYeirah, describes a most unlikely “debate” between Hashem and Avraham Avinu. Our first reaction must be one of astonishment. How can such a thing be possible? The knowledge of Hashem is perfect, and men—even the wisest of them—are limited.

In describing the Mitzvah of the “fear” of G-d, the Rambam says:

“When [man] reflects on [His wondrous and great deeds and creations and appreciates His infinite wisdom that surpasses all comparison], he will immediately recoil in awe and fear, appreciating how he is a tiny, lowly, and dark creature, standing with his flimsy, limited wisdom before He Who is of perfect knowledge, as [King] David stated: ‘When I see Your heavens, the work of Your fingers... what is man that You should recall him?’ (Tehillim 8:4–5)” (Hilchot Yesodei HaTorah 2:2).

Yet, in our Parsha, Avraham challenges Hashem regarding His plan to annihilate two sinful cities, and—almost incomprehensibly—Hashem concedes to his arguments. How are we to understand this?

The Paradox of Divine Debate

This encounter occurred when Hashem decided to communicate His intention to eradicate the wicked cities of Sedom and Amorah (Sodom and Gomorrah) to Avraham. According to the Ramban (Nachmanides), the corruption of these cities consisted mainly in their brutal treatment of all “outsiders.”

This is amply illustrated by their vile attitude toward the guests who were lodging with Lot. The entire city surrounded Lot’s home and demanded that he hand over his guests so that they could “know them.” The implication of this demand was that they intended to abuse them in a perverse sexual manner.

Lot staunchly protected his visitors, even to the seemingly absurd extent of offering his own daughters in their place. However, this did not pacify the crazed townspeople, who persisted in their efforts to break down the door. Why, indeed, were they not at all tempted by the offer of Lot’s chaste daughters?

I believe that their refusal of this “magnanimous gift” supports the Ramban’s interpretation. The locals did not surround Lot’s residence in search of sexual gratification. Their hostility was directed at the strangers, whom they wanted to serve as an example, namely, that all foreigners should stay away from their luxurious land. They were fortunate to live in a place that was extremely bountiful, and they could not tolerate the idea that anyone else might benefit from it as well.

The screams emanating from Sedom reached Hashem, and He decided to “visit” and “see for Himself” if, in actuality, things were as bad as they seemed. It is important to note that these statements of the Torah cannot be taken literally. He, blessed is He, is All-Knowing and “needs” nothing—least of all to “visit” a place to gain a clearer picture of what is happening there. Why then does the Torah make it appear that way?

The major purpose of the Torah is to communicate ideas to man that are essential to his spiritual perfection. Therefore, Hashem allows Himself to be depicted in a manner that is relevant to the human context—Dibra Torah KeLashon Bnei Adam (“the Torah speaks in the language of man”).

Sedom’s Sin and the Call for Justice

Thus, in the case at hand, Hashem is demonstrating for us—by example—that no matter how compellingly clear-cut things may appear, before reaching consequential conclusions, people, especially judges, must make every effort to investigate the facts of the situation for themselves.

Hashem communicated to Avraham His verdict—that all of Sedom and Amorah were guilty and needed to be destroyed. But Avraham challenged the justice of this decision and began to “negotiate” with Hashem, ultimately securing agreement that if even only ten righteous people could be found in the condemned locations, then the entire place would be saved because of them.

After all was said and done, that meager quantity of Tzaddikim (righteous people) could not be found, and all of Avraham’s importuning efforts were of no practical consequence.

But how is it possible for man to seemingly best G-d in a dispute? Can a created human being know something that somehow escapes the knowledge of his Creator? How can man alter the decisions that have been determined by the Ruler of the Universe?

In my opinion, Hashem made no changes in His plans because of the arguments of Avraham. Everything was decided upon at the outset. Rather, He set up an opportunity for His faithful servant Avraham to participate in the “deliberations” pertaining to the sinful cities. The context of the proceedings was that of justice—an area vital to human existence.

Note: In this context, we can perhaps understand Avraham’s complete reticence, when Hashem commanded him to sacrifice his son Yitzchak. That was not a matter of Divine justice but an expression of the inscrutable Will of G-d, which man is unable to comprehend. Thus, it was a test of the Emunah (faith) of Avraham and the extent of his Yirat Hashem (fear of Hashem), but not a forum for disputation. Avraham confronted the challenge head-on and mastered it.

As a result of his participation in every step of the “judicial process,” Avraham gained important insights into the subject of Mishpat Hashem (Divine justice) and how it intersects with the ideal of Divine compassion.

Avraham’s Role: Partner in Judgment

In addition, this story reflects a significant element in the relationship between Hashem and man. Hashem assumes the role of a teacher, who guides His students to a higher level of wisdom and Rachmanut (mercy). The great sages of Israel were predominantly teachers. They learned Torah for themselves as well as for its perpetuation in the Jewish nation.

Rav Yosef Dov Soloveitchik was fond of saying that he regarded himself as merely a Melameid (school teacher). He would then quickly add that in the blessing for the Torah, we praise Hashem as the One Who is Melameid (teaches) Torah to His nation Israel.

Encountering Hashem Through Torah

The study of Torah, when undertaken with humbleness and dedication, can lead one to a special encounter with HaKadosh Baruch Hu (the Holy One, Blessed Is He). The Gemara in Berachot (6a) states:

“And from where is it derived that when [even] one person sits and studies Torah, the Divine Presence is with him? For it is stated: ‘Wherever I permit My Name to be mentioned, I will come to you and bless you.’ (Shemot 20:20)”

This personal encounter with the Creator is available to everyone—man and woman, young and old, great scholar and ordinary student—who, with diligence and humbleness, seeks to be instructed by Hashem through the study of His Torah.

In the sincere act of learning, we can experience, as it were, a rendezvous with the One Who revealed His Torah on Mt. Sinai. If you search for Hashem with the appropriate diligence and humility—as did Avraham, who said, “Behold now, I desired to speak to my L-rd, although I am but dust and ash” (Bereishit 18:27)—you will find Him.

May Hashem assist us in this noble endeavor.

Shabbat Shalom.