“Yes We Kain”

There is a dichotomy between what is intended and what is actualized. G-d’s confirmation of His creation is what made the creation capable of fulfilling its mission.

Abraham’s Hospitality

Abraham had just undergone circumcision at the age of 99. Ailing, he sits at the entrance of his tent to see if there any travelers he could invite into his home and feed. Because of the intense heat, G-d had to send him angels disguised as humans, so that Abraham would not be pained at the prospects of not being able to shower some of his kindness on others.

In the beginning of the parsha, the Torah records the following dialogue between Abraham and his guests:

“Please, let some water be brought so you can bathe your feet and recline under the tree. I will get some bread for you to satisfy your hearts. Afterwards, you may continue on, for so [“kain”] you have visited your servant. They said, “do so [“kain”] as you have suggested.”

Commentators find it difficult to understand how Abraham of all people could suggest to his guests that they came to him just for his food. It is likewise problematic as to why the angels added the word “so” instead of just saying, “do as you have suggested.”

Affirmation

In answering these questions it is important to note that the Hebrew word for “so” in Abraham’s statement to the angels and in their reply is the word “kain.” Kain can be translated as either yes or so, as in “so it is.” It is a term used to affirm or confirm something that needs to be affirmed or confirmed.

What needed to be confirmed here? What was so important about this event that it had to be confirmed with the word “kain?”

The Midrash seems to attach great importance to Abraham’s words to the angels when it states that Abraham was, in effect, telling them (either consciously or subliminally) that from the day the world was created they were invited or intended to come to Abraham. In other words, something pivotal and cosmic was taking place here; not just an exercise in hospitality.

Indeed, from all of the above it appears that there was a much more important drama taking place than simply Abraham, the ailing Jew, showing his kindness to a group of wayfarers who happened to be angels but were disguised as people. And the key to understanding what this drama was all about is the Hebrew word “kain.”

Confirmation of Creation

Where do we find the word “kain” used first?

When G-d creates the world He introduces each creation by the words “Let there be…” Those words are followed by the words “Vayehi chain-And it was so.” It appears as if the Torah had to confirm that when G-d ordered something to happen, it did indeed do so. Who would have thought otherwise? The Torah should have stated, “G-d said let there be…” and we would have understood that it happened. Or it could have said, “G-d created the…” Why the need for confirmation?

The Lubavitcher Rebbe answers that when G-d created the world, He created it with a plan and purpose. His objective is for the entire world to reflect its Creator’s presence. G-d wanted the entire world to become a holy and G-dly world. To accomplish this it would not suffice to just say, “Let there be vegetation,” for example. If that were the case, vegetation would certainly emerge, but would it have the capacity to be expressive of its G-dly source and energy? The answer is that without G-d adding the words, “and it was so,” it would not be so. It would not be a world that can feel comfortable with its destiny. There would be an unbridgeable chasm between the world as it was created and the world the way G-d would want it to be.

When the Torah tells us that G-d confirmed that “it was so” it imbued the world with a potential of being transformed into a perfect world; not just a world that exists for the sake of existing.

Hence, the word and concept of “kain” expresses the idea that every process that involves changing the nature of things to conform to a higher purpose must be affirmed and confirmed.

World Waited for Abraham for Validation

Here too, when the angels came to Abraham— ostensibly to heal him, tell him about the birth of his son and the third to destroy Sodom—their real purpose was to allow Abraham to introduce the concept of “kein”—“it is” or “will be so” to the world. The world, at the time of creation, was waiting of an Abraham to express this novel concept of “kain” it is so!

When Abraham circumcised himself and entered into a new relationship with G-d that was the precursor of what was to happen at Sinai he immediately followed that covenant with a desire to help nurture others. Just as G-d did not rely on His initial statement with which He created the world, but followed it with “kain” to enable the world to actualize its potential, so as to give confirmation to its validity as a G-dly creation, so too Abraham confirmed his covenant with G-d by serving these guests. In doing so, he made the earlier covenant meaningful and enduring.

Abraham could have easily said to himself, “I have just undergone surgery at the age of 99 and I am entitled to take it easy. Why should I feed and serve these idolaters?”

Instead Abraham takes the initiative to sit outside his tent under the blazing sun notwithstanding the incredible heat that prevented every human being from traveling. It wasn’t due simply to Abraham’s kindness; it was his understanding that when one is inspired, or when one initiates a relationship, it must immediately be followed by some concrete, confirming action. One must not be satisfied with saying, “I am inspired and I will do something good tomorrow.” One must follow one’s commitment with an affirming and confirming action.

So when Abraham speaks to his guests he tells them, “for so [kain”] you have visited your servant.” He did not mean to suggest that they came with the intention of being fed. Rather he was saying to them that the reason they came was to help him fulfill the “kain” imperative; to translate his good intentions and inspiration that occasioned his circumcision into immediate action.

They, in turn, said, “do so [“kain”] as you have suggested.” They, in turn, confirmed that his action was indeed a manifestation of the “kain” imperative; it had struck roots and the process that will inexorably lead to Sinai and the ultimate Messianic Age had begun in earnest.

Translating Intentions into Action

The lesson from the above is obvious. We must be able to translate our good intentions into action. We must learn how to say “Yes, we kain”… We should not be content with good intentions; not even with inspiring initiation rites.

For close to 2,000 years we have been engaged in a process of making the world a better world, a G-dly world. Compared to the world in the future Messianic Age we are now in the prefatory stage waiting impatiently for G-d to invoke the word He spoke through the prophet Isaiah: “As one who his mother comforts, so [“kain”] will I comfort you; and you shall be comforted in Jerusalem.”

We are now ready for G-d to say to us, Yes, I kain!

From the book Light from the Future: Parshas Vayeira by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.