In Lekh Lekha, God chooses Avraham (Abraham) (Chapter 12) and Sarah (Chapter 17) to be the father and mother of the Jewish covenantal community. The specifics of the brit (covenant) are spelled out in detail in the covenant of the pieces. (Chapter 15) The other chapters in Lekh Lekha are similarly particularistic. They describe how Avraham separates from those members of his family who have no role in the covenant. He parts with both his nephew Lot (Chapter 13) and his maidservant, Hagar, mother of his child, Yishmael, (Chapter 16). The portion also describes how Avraham refuses to take any of the spoils from the King of Sodom. (Chapter 14) Throughout the portion, Avraham insulates himself from the rest of the world, and identifies himself solely as a Jew.

Vayera is quite different. The narrative is universal. Avraham tries to save the non-Jewish city of Sodom. (Chapters 18, 19) He establishes peace with the King of Philistea, Avimelekh. (Chapters 20, 21) He also shows emotion for his child Yishmael, who is not part of the Jewish covenant. (Chapter 21)

It can be suggested that in Vayera, Avraham becomes so involved in the universal that he forgets his nationalistic roots. This is understandable for so often it is the case that in caring about the larger world, we forget our own community.

In order to show Avraham the need to recapture his priorities, a corrective was needed. At the end of Vayera, we read the section of the binding of Isaac. The fundamental message of the episode is the message that if Yitzhak (Isaac) is killed, there is no future for the Jewish people. In other words, if you care about everyone, but, in the process, forget who you are—all is lost.

This trend of the corrective for Avraham reaches its crescendo in this week’s portion, Hayei Sarah. Hayei Sarah is the narrative that translates the covenantal promises of land and children, into reality. Avraham buys land to bury his wife, Sarah. (Chapter 23) He insures continuity by having a wife chosen for Yitzhak. (Chapter 24) Avraham moves inward, reinforcing his relationship with Sarah and Yitzhak thus guaranteeing the future of Am Yisrael.

This is the sweep of the Avraham story. When becoming too universal, Avraham is at risk of forfeiting his nationalistic base. Hayei Sarah comes to remind Avraham that, to be a strong universalist, one must first be a strong nationalist.

It is often the case that people view nationalistic and universalistic agendas as contradictory. The truth is—a strong sense of who we are is a prerequisite for forging a commitment to the whole world.

I’ve always been wary of those who say they love everyone. When you love everyone, you don’t have to love anyone. The movement of the Avraham narrative teaches that the pathway to caring about everyone is to address and insure family, and in this case, national and religious continuity. The path to loving everyone is to love someone.