One of the great themes of the Torah is the treatment of the stranger. Israel herself experienced alienation and estrangement in Egypt. Therefore, one of the key beliefs of Scripture is the mitzvah to welcome the stranger. This value has been enshrined in Judaism as "hachnasat orchim", the welcoming of guests. An acclaimed Israeli film, "Ushpizin" bases itself on the theme of opening the Sukkah to the stranger. The hospitality of the pious Jews contrasts to the scoundrels of secular society who are brought into the Sukkah.

The Torah selection of Vayera begins with the image of Abraham welcoming the messengers from G-d into his tent. "Quick!" he calls to Sarah. "Take three measures of fine meal, knead it, and make cakes." The kindness extended to the visitors is rewarded by the promise of an heir to the aged Abraham and Sarah. Ironically, the commentators were startled that the gracious Abraham offered his guests curd, milk and calf together, which violates the laws of kashrut. They must have had the milk as a way before dinner drink. Courtesy to strangers is rewarded. Because Abraham and Sarah extend themselves to guests in their tent, G-d invites the patriarch and matriarch into the divine covenant. The couple shall be rewarded with the birth of a son, Isaac. This gift embodies the rabbinic principle of "midah k'neged midah". We would phrase it as, "What goes around, comes around."

The Torah contrasts the warmth extended by Abraham and Sarah to the cruelty of the people of Sodom. They revolt against the messengers' visit to the house of Lot. They demand that Lot release these men in order to rape them. Jewish lore embellishes on the intolerance of Sodom to the stranger. Lot's wife refuses to spare some salt in feeding these guests in her home. Again, according to the rabbinic maxim, "midah k'neged midah", the woman receives her just desserts. She is transformed into a pillar of salt! Jewish lore develops the idea that Sodom was intolerant of strangers. The midrash asserted that the wealth of Sodom made the city leery of the intentions of others. They felt that visitors would come to the city only to steal its gold

The Torah selection elaborates this theme in the interrelationships of Abraham and his family members. Abraham's concubine, Hagar, is an Egyptian. Abraham is torn between the love of his son Ishmael and the demands of Sarah to expel him from his tent. Only G-d's intervention persuades Abraham to listen to Sarah's admonition. Abraham reluctantly exiles Hagar and Ishmael from his home. However, G-d protects the stranger and provides for his or her welfare. Ishmael shall become the head of a powerful clan in his own right. G-d watches over the stranger.

As Israel perceived herself as a stranger, she felt obligated to extend herself to others. Israel saw her very origins as an outsider to the culture and the religion of the powerful majority. Abraham conceived of the idea of one G-d in Mesopotamia. He established his new people among the diverse tribes of Canaan. As slaves in Egypt, Israel again knew the identity of the stranger. Because of these experiences of being outside the corridors of power, the Torah would enshrine ethics of social responsibility and compassion. The marginal members of society would be provided for by the nation because the stranger could not be neglected. This moral imperative to the stranger was perceived as both a personal mitzvah and a collective duty. "Love the stranger for you were strangers in the land of Egypt."

In our own day, let us heed the example of Abraham and Sarah. There are many who are strangers in our community, whether due to their personal situation, their socio-economic status, or their lack of ties. Let us envision ourselves as Abraham at the tent opening, welcoming and greeting the stranger. Outreach has become a key word of our time - but it has to be more than a word. It has to become the way we relate to others. It is the only way that Shaarey Tefilla will grow. There are many, many hidden Jews in Indianapolis. Some of them are married to non-Jews. Some of them do not live on the Northside of the city. Some of them have economic and social concerns that are roadblocks to synagogue commitment. Some have not been inside a synagogue for ten or twenty years. Some of them have been hurt and are nurturing their emotional wounds and scars. Invite them into our congregation - you know who they are. Congregations basically grow through word of mouth.

The Torah praises Abraham and Sarah for the new lives that they made in the city of Haran. Our sages teach that Abraham was like a fine perfume that spread his beautiful scent to whomever he met. This must be our goal as well.