The Parsha opens with G-d appearing to Avraham. We can’t begin to imagine the sublime spiritual delight of basking in the actual presence of G-d. Avraham was now at the highest level of prophecy, and was able to literally hold a conversation with the Creator of the universe. Yet in the very next verse, when he sees three men in the desert, at a distance, he runs to greet them. He cuts G-d short, as it were, excuses himself from the prophecy he is receiving, and rushes to offer hospitality to a ragged group of wandering travellers. Even though offering hospitality is clearly a very important thing to do, why would anyone choose to stop a conversation with G-d, the ultimate in spirituality, in order to do one single good deed? Furthermore, who gave him permission to break off this prophecy in order to fulfil the Mitzvah of hospitality? Shouldn’t G-d have told him to leave if that was really more important?
To answer this question, we must digress to look at the origin of idolatry, which Avraham dedicated his life to refuting. Obviously people were not so naive as to spend 15 minutes building an idol, set it on a pedestal, and then become confused as to who created whom. Rather, the chain of events which led up to idolatry was as follows. Many things in this world appear to have no apparent function other than their beauty. For example, to you or I it would make very little difference if, instead of 75 billion stars, there were two missing. If the only purpose that G-d has for creating the stars is for beauty, then it would seem that we should spend time contemplating that beauty. Since the stars are not visible during the daytime, doesn’t it make sense to make pictures and replicas of them so we can spend more time involved in the wonders of creation? Perhaps we should set aside regular times for this contemplation, formalising our spirituality in order to reach a greater understanding? And since some people are more spiritually inclined than others, it would make sense that we should have them instruct us as to how to best understand the wisdom of the stars. Soon enough, you have an entire religion built up, worshipping idols of stars.
This is the process that occurred in the generations prior to Avraham’s, and this was the society in which he was raised. At which point did they make their mistake? Surely the last step of worshipping the stars was merely an inevitable consequence of everything that had gone before. In fact, the real mistake was the first step, searching the heavens for spirituality. What Avraham realised, was that the purpose of life was not meditation of the sublime, but rather the hands on, day to day activities. It was these that we should concentrate on. That is why he dedicated his life to helping others: not because he was the “nice guy” of the ancient world, but because he saw this as the purpose of mankind.
Therefore, to return to our questions, it was obvious to Avraham that he was obligated to run out to greet guests, even if it meant interrupting his dialogue with G-d. The purpose of existence was not contemplating the Divine, but rather the small details of our daily conduct. He knew that since G-d had chosen him, and singled him out to begin the Jewish nation, that G-d agreed with him that this was the correct path.
In Victor E. Frankl’s book, ‘Man’s Search for Meaning’, in the section describing his experiences in concentration camps during the holocaust, he summarises this idea very well. He writes: “We needed to stop asking about the meaning of life, and instead to think of ourselves as those who were being questioned by life-daily and hourly. Our answer must consist, not in talk and meditation, but in right actions and right conduct...”Life” does not mean something vague, but something very real and concrete, just as life’s tasks are also very real and concrete.”
The opening of the Parsha teaches us that the most important goals in life are not contemplating abstracts and philosophies, but rather the nitty-gritty details of how we behave every minute of the day. This is also the reason taht Jewish Law consists almost entirely of techinical details, rather than sweeping statements about “belief” or “philosophy”. It is in these details that we define our relationship with the Divine.
Showing posts with label vayera. Show all posts
Showing posts with label vayera. Show all posts
Tuesday, October 23, 2007
Sunday, October 21, 2007
Parshat Vayera 3
The Midrash Tanchuma (quoted in part by Rashi to Genesis 18; 1) explains why G-d appeared to Avraham in Alonei Mamre:
Avraham had three close friends, Aner, Eshkol and Mamre. When G-d told Avraham to circumcise himself he asked each of them for advice. Aner told him that he would endanger himself if the relatives of the kings came for revenge and would be unable to flee. Eshkol said to him that it was dangerous at his age to perform this operation. Mamre replied, “What are you asking for advice for? G-d has saved you from the fiery furnace into which you were thrown by Nimrod, and performed miracles for you and saved you from the four kings. Were it not for Him and his powers you would have been killed. G-d saved all of your 248 limbs and organs, and yet when He asks you to sacrifice a little bit of one part of your body you come to me for advice?” Because Mamre gave Avraham the advice G-d chose to reveal Himself to Avraham in his territory. This is why the Torah says “G-d appeared to [Avraham] in the fields of Mamre”.
Why did Avraham chose to ask advice, surely after all that he had been through and all the tests that he had faced he would not doubt G-d’s commands. And why did Avraham not follow the majority opinion to not circumcise himself. Aner and Eshkol’s advice seems as valid as Mamre’s.
Avraham and Sarah devoted themselves to bringing the message of monotheism to the world. Wherever they travelled they would gather people to them and show them the foolishness of idolatry, and the truth of a belief in one G-d. These people in turn would continue to teach others about G-d, and bring more people close to G-d. The person closest to Avraham was his servant Eliezer, and Avraham had assumed that he who would inherit him and continue with Avraham’s work.
To be able to make an impact on the world, Avraham needed to be preaching a universal message. Any religious beliefs or requirements that would set Avraham and his followers apart from the rest of society would minimise the number of people who would join the faith. Though Avraham was not afraid to set himself apart from the rest of society (he is called Ivri because he set himself on one bank of the river even though the whole world was on the other side), he thought that the future of monotheism was with those he could influence. He was therefore concerned to attract as many followers as possible.
However, G-d had other plans. G-d knew that Judaism would not be continued through those who had become attached to Avraham. They were more influenced by his personality than his beliefs, and without Avraham at the helm they gave up and disappeared from history. Despite all the followers that Avraham had gathered during his lifetime, when the Jews went down to Egypt, only Ya’akov and his immediate family remained.
Avraham underestimated the need for an heir to ensure the continuation of monotheism. He also failed to realise that it is through the uniqueness of the future Jewish nation that they will survive. When G-d told him to circumcise himself and his entire household, he didn’t question G-d’s commands. However he wanted to understand them. How would others react to Avraham making himself physically different than any other nation? Could he retain converts and allies if he alienated himself through circumcision? Therefore he first asked his three close friends for their advice.
Avraham would have performed G-d’s command regardless of the advice he received, which is why he didn’t follow the majority opinion. He wanted to gauge the response of others. Though Aner and Eshkol gave seemingly sensible advice, they showed their lack of faith in G-d. They were looking at the normal course of events, and didn’t realise that Avraham’s realtionship with G-d was beyond the natural cycle. Only Mamre understood that the whole religion of Avraham was based on continued miracles. Avraham perceived from Mamre’s advice that though many of the nations may choose not to understand the relationship of Avraham and his descendants with G-d, if they would look with an open mind they could come to terms with the uniqueness of the nation. Circumcision was a prerequisite for Yitzchak’s birth, because only once Avraham had himself shown to the world that Judaism is beyond the natural order, would G-d perform the miracle of giving him and Sarah a child.
It is the individuality and uniqueness of Judaism that have kept the nation alive for over 3000 years. Whenever the Jews tried to become like the surrounding nations they have grown weak and slowly disappeared. Only through the uniqueness symbolised by circumcision, and shown through the miraculous birth of Yitzchak, have they been able to remain a nation, and make the uniqueness of G-d known in the world.
The Malbim captures this idea in his commentary to the verse “Av Hamon Goyim” (17; 5) which is the meaning of the name Avraham: “Do not think that the nations will reject you becasue you have circumcised yourself. On the contrary, as a result of your distinction they will regard you as their guide and patriarch.”
Avraham had three close friends, Aner, Eshkol and Mamre. When G-d told Avraham to circumcise himself he asked each of them for advice. Aner told him that he would endanger himself if the relatives of the kings came for revenge and would be unable to flee. Eshkol said to him that it was dangerous at his age to perform this operation. Mamre replied, “What are you asking for advice for? G-d has saved you from the fiery furnace into which you were thrown by Nimrod, and performed miracles for you and saved you from the four kings. Were it not for Him and his powers you would have been killed. G-d saved all of your 248 limbs and organs, and yet when He asks you to sacrifice a little bit of one part of your body you come to me for advice?” Because Mamre gave Avraham the advice G-d chose to reveal Himself to Avraham in his territory. This is why the Torah says “G-d appeared to [Avraham] in the fields of Mamre”.
Why did Avraham chose to ask advice, surely after all that he had been through and all the tests that he had faced he would not doubt G-d’s commands. And why did Avraham not follow the majority opinion to not circumcise himself. Aner and Eshkol’s advice seems as valid as Mamre’s.
Avraham and Sarah devoted themselves to bringing the message of monotheism to the world. Wherever they travelled they would gather people to them and show them the foolishness of idolatry, and the truth of a belief in one G-d. These people in turn would continue to teach others about G-d, and bring more people close to G-d. The person closest to Avraham was his servant Eliezer, and Avraham had assumed that he who would inherit him and continue with Avraham’s work.
To be able to make an impact on the world, Avraham needed to be preaching a universal message. Any religious beliefs or requirements that would set Avraham and his followers apart from the rest of society would minimise the number of people who would join the faith. Though Avraham was not afraid to set himself apart from the rest of society (he is called Ivri because he set himself on one bank of the river even though the whole world was on the other side), he thought that the future of monotheism was with those he could influence. He was therefore concerned to attract as many followers as possible.
However, G-d had other plans. G-d knew that Judaism would not be continued through those who had become attached to Avraham. They were more influenced by his personality than his beliefs, and without Avraham at the helm they gave up and disappeared from history. Despite all the followers that Avraham had gathered during his lifetime, when the Jews went down to Egypt, only Ya’akov and his immediate family remained.
Avraham underestimated the need for an heir to ensure the continuation of monotheism. He also failed to realise that it is through the uniqueness of the future Jewish nation that they will survive. When G-d told him to circumcise himself and his entire household, he didn’t question G-d’s commands. However he wanted to understand them. How would others react to Avraham making himself physically different than any other nation? Could he retain converts and allies if he alienated himself through circumcision? Therefore he first asked his three close friends for their advice.
Avraham would have performed G-d’s command regardless of the advice he received, which is why he didn’t follow the majority opinion. He wanted to gauge the response of others. Though Aner and Eshkol gave seemingly sensible advice, they showed their lack of faith in G-d. They were looking at the normal course of events, and didn’t realise that Avraham’s realtionship with G-d was beyond the natural cycle. Only Mamre understood that the whole religion of Avraham was based on continued miracles. Avraham perceived from Mamre’s advice that though many of the nations may choose not to understand the relationship of Avraham and his descendants with G-d, if they would look with an open mind they could come to terms with the uniqueness of the nation. Circumcision was a prerequisite for Yitzchak’s birth, because only once Avraham had himself shown to the world that Judaism is beyond the natural order, would G-d perform the miracle of giving him and Sarah a child.
It is the individuality and uniqueness of Judaism that have kept the nation alive for over 3000 years. Whenever the Jews tried to become like the surrounding nations they have grown weak and slowly disappeared. Only through the uniqueness symbolised by circumcision, and shown through the miraculous birth of Yitzchak, have they been able to remain a nation, and make the uniqueness of G-d known in the world.
The Malbim captures this idea in his commentary to the verse “Av Hamon Goyim” (17; 5) which is the meaning of the name Avraham: “Do not think that the nations will reject you becasue you have circumcised yourself. On the contrary, as a result of your distinction they will regard you as their guide and patriarch.”
Parshat Vayera 2
In our Torah portion Avraham argues with G-d over the fate of Sodom and Gomorra. When G-d tells him that these cities are about to be destroyed for their wickedness Avraham begins protracted negotiations to try and save the inhabitants. “Perhaps there are fifty righteous people in the city?”... “Maybe there are forty five”... until finally “Would you destroy the city for the sake of ten [righteous people]?” (Genesis 18; 24-32).
Rashi explains that Sodom was actually a metropolis of five separate cities, so that when Avraham mentioned fifty he was praying that G-d save all five cities for the sake of ten righteous people in each. Similarly, forty, thirty, twenty and ten were entreaties to spare at least some of the cities if any would contain ten righteous people. When Avraham asked whether there were forty five righteous people he was asking G-d to make up the minyan (so to speak) if there were at least nine righteous people in each city. When he realised that there were not even nine people worthy of being saved Avraham conceded defeat and stopped praying on their behalf. Rashi adds that Avraham did not pray on behalf of less than nine, because he knew that in the time of Noach there were eight righteous people (Noach, his wife, their three sons and their wives), yet that was not sufficient to avoid the flood.
Rav Chaim Shmuelevitz asks how Avraham could have taken Noach as his role model? Isiah describes the flood as the “waters of Noach” (54; 9), and the commentaries there explain that the flood is called Noach’s flood because he is held partially responsible. He should have prayed for his generation to be spared, but instead he was only concerned with saving himself and his family. If Noach is criticised for not having prayed, how could Avraham have learnt from him? Conversely, if there were only eight righteous people in Noach’s time, and that was not enough to save the world, why is he held accountable for not having prayed?
The Rabbis tell us that before Pharaoh decided to kill all the baby boys born to the Israelites in Egypt he asked his three main advisors for their opinion. Bilam encouraged him, and was eventually killed, Job remained silent, and was later afflicted with great suffering, and Jethro fled, and merited that his descendants would be part of the Jewish nation. Clearly there was no way of preventing Pharaoh from carrying out his evil intentions, which is why Jethro was forced to flee. If so, why was Job punished for his silence, even had he protested it would not have changed the outcome?
We have a tradition that punishment from G-d is never vindictive, but is in order to correct a character flaw that led to the transgression. Rabbi Shmuelevitz explains that the afflictions of Job were not in order to make him suffer, but to make him cry out to G-d. His silence in Pharaoh's court showed that he didn’t identify with the pain and suffering of others. How could anyone remain silent when they hear about such a monstrous plan. He was not being punished for not preventing Pharaoh's decree, for that was impossible, but for not having cried out at the anguish of others.
This is the same reason that Noach is held responsible for the flood. Not that his prayers could have averted G-d’s decree of destruction for the world, because he knew that G-d would not spare the entire world for the sake of only eight people. But nevertheless, he should not have remained silent. Because he did not identify with the suffering of others he was forced to tend to and care for all the animals in the ark for a year. He soon learnt the importance of caring for the needs of others.
Avraham on the other hand had already prayed so hard for the people of Sodom that he was forced to apologise for his behaviour. Once he reached a point where he knew that his prayers would be futile he desisted from his protest, but only after he had shown how sympathetic he was to their plight. This is why Noach is criticised for his actions, while Avraham is praised.
Rashi explains that Sodom was actually a metropolis of five separate cities, so that when Avraham mentioned fifty he was praying that G-d save all five cities for the sake of ten righteous people in each. Similarly, forty, thirty, twenty and ten were entreaties to spare at least some of the cities if any would contain ten righteous people. When Avraham asked whether there were forty five righteous people he was asking G-d to make up the minyan (so to speak) if there were at least nine righteous people in each city. When he realised that there were not even nine people worthy of being saved Avraham conceded defeat and stopped praying on their behalf. Rashi adds that Avraham did not pray on behalf of less than nine, because he knew that in the time of Noach there were eight righteous people (Noach, his wife, their three sons and their wives), yet that was not sufficient to avoid the flood.
Rav Chaim Shmuelevitz asks how Avraham could have taken Noach as his role model? Isiah describes the flood as the “waters of Noach” (54; 9), and the commentaries there explain that the flood is called Noach’s flood because he is held partially responsible. He should have prayed for his generation to be spared, but instead he was only concerned with saving himself and his family. If Noach is criticised for not having prayed, how could Avraham have learnt from him? Conversely, if there were only eight righteous people in Noach’s time, and that was not enough to save the world, why is he held accountable for not having prayed?
The Rabbis tell us that before Pharaoh decided to kill all the baby boys born to the Israelites in Egypt he asked his three main advisors for their opinion. Bilam encouraged him, and was eventually killed, Job remained silent, and was later afflicted with great suffering, and Jethro fled, and merited that his descendants would be part of the Jewish nation. Clearly there was no way of preventing Pharaoh from carrying out his evil intentions, which is why Jethro was forced to flee. If so, why was Job punished for his silence, even had he protested it would not have changed the outcome?
We have a tradition that punishment from G-d is never vindictive, but is in order to correct a character flaw that led to the transgression. Rabbi Shmuelevitz explains that the afflictions of Job were not in order to make him suffer, but to make him cry out to G-d. His silence in Pharaoh's court showed that he didn’t identify with the pain and suffering of others. How could anyone remain silent when they hear about such a monstrous plan. He was not being punished for not preventing Pharaoh's decree, for that was impossible, but for not having cried out at the anguish of others.
This is the same reason that Noach is held responsible for the flood. Not that his prayers could have averted G-d’s decree of destruction for the world, because he knew that G-d would not spare the entire world for the sake of only eight people. But nevertheless, he should not have remained silent. Because he did not identify with the suffering of others he was forced to tend to and care for all the animals in the ark for a year. He soon learnt the importance of caring for the needs of others.
Avraham on the other hand had already prayed so hard for the people of Sodom that he was forced to apologise for his behaviour. Once he reached a point where he knew that his prayers would be futile he desisted from his protest, but only after he had shown how sympathetic he was to their plight. This is why Noach is criticised for his actions, while Avraham is praised.
Saturday, October 20, 2007
Parshat Vayera
When G-d tells Avraham that He is about to destroy Sodom and Gemorrah, Avraham pleads and bargains with G-d to save those cities and their inhabitants. During the negotiations, Avraham shows his humility by describing himself as “mere earth and ashes” (Genesis 18; 27). Rabbi Yonasan Eibschitz points out that with the double phrase of ‘earth and ashes’ Avraham is seeking extra merit for the people of Sodom. ‘Earth’ stresses the fact that people are only mortal, and their origin is in the earth. With such a background it is only natural that people are drawn to sin, since the base element of their physical body draws the soul away from G-d.
However, Avraham himself show the futility of this claim. If he was able to surmount such humble origins, and elevate himself to the service of G-d, what excuse do the people of Sodom have? Elsewhere in the Tanach we find a similar claim. The Tzorfati woman asks Eliyahu to leave her home, saying: “Have you come to me to show up my sins, to kill my son?” (IKings 17; 18). Though she was one of the few righteous people of the generation, compared to Eliyahu she felt inadequate, and any shortcomings that she had were highlighted by his near perfection. Though Avraham was arguing on behalf of the Sodomites, his personal commitment showed up their faults. Therefore he added ‘ash’, as a reminder of the fact that he had survived being thrown into a furnace by Nimrod, in Ur Kasdim. Though he survived miraculously, he could have been burnt to ash. Since he personally experienced the miracle of surviving the furnace, he had a greater debt of gratitude to G-d. Therefore he describes himself as ash to plead on behalf of the Sodomites that because they had not experienced this Divine salvation G-d could not reasonably expect such a high level of behaviour from them.
There is another dimension to Avraham describing himself as ‘earth’. G-d changed his name to Avraham, meaning ‘father of many nations’ because Avraham felt an affinity with people of every nation and origin. He was able to see the intrinsic holiness within each person, and bring out that goodness, leading to spiritual growth. Therefore he is like the earth, which spreads across national boundaries indiscriminately. Earth is also the environment in which seeds grow, turning the smallest ‘spark’ of life into trees and flowers.
This ‘mineral’ description of Avraham is in sharp contrast to that of Lot’s wife. After fleeing from Sodom, she looked back to see the destruction, and was turned into a pillar of salt (19; 26). The pillar, which is firmly rooted to a geographical location is the opposite of the earth which covers almost all of the globe. Also, salt is singled out in Midrashic literature as the most infertile substance. For example, when the Romans destroyed Jerusalem, they ploughed it with salt to try and prevent it’s resettlement.
Avraham’s name shows his ability to reach out to everybody. Lot’s wife, according to Midrashic literature (e.g. Ramban to 19; 17) was named Irit, which means ‘city dweller’. She was firmly attached to her locale to the point where she was unable to leave, even though it cost her her life. Avraham’s humility made him the international man, Lot’s wife epitomised the Sodomite mentality of ‘what’s mine is mine’ (Ethics of the Fathers 5; 10), which prevented any connection or feeling of fraternity with any visitors or strangers.
Yet these three minerals, earth, ash and salt all come together on the altar in the Temple. The main altar is known as the Mizbeach HaAdama (earthen altar), and their were always ashes on it. In addition, the Torah commands that each sacrifice must be accompanied by a small amount of salt (Leviticus 2: 13). This symbolises the dual nature of the Temple and the Jewish people, as both concerned with the welfare of the world, and personifying humility, while at the same time clinging to the laws, traditions and customs that have been practised through the millennia.
However, Avraham himself show the futility of this claim. If he was able to surmount such humble origins, and elevate himself to the service of G-d, what excuse do the people of Sodom have? Elsewhere in the Tanach we find a similar claim. The Tzorfati woman asks Eliyahu to leave her home, saying: “Have you come to me to show up my sins, to kill my son?” (IKings 17; 18). Though she was one of the few righteous people of the generation, compared to Eliyahu she felt inadequate, and any shortcomings that she had were highlighted by his near perfection. Though Avraham was arguing on behalf of the Sodomites, his personal commitment showed up their faults. Therefore he added ‘ash’, as a reminder of the fact that he had survived being thrown into a furnace by Nimrod, in Ur Kasdim. Though he survived miraculously, he could have been burnt to ash. Since he personally experienced the miracle of surviving the furnace, he had a greater debt of gratitude to G-d. Therefore he describes himself as ash to plead on behalf of the Sodomites that because they had not experienced this Divine salvation G-d could not reasonably expect such a high level of behaviour from them.
There is another dimension to Avraham describing himself as ‘earth’. G-d changed his name to Avraham, meaning ‘father of many nations’ because Avraham felt an affinity with people of every nation and origin. He was able to see the intrinsic holiness within each person, and bring out that goodness, leading to spiritual growth. Therefore he is like the earth, which spreads across national boundaries indiscriminately. Earth is also the environment in which seeds grow, turning the smallest ‘spark’ of life into trees and flowers.
This ‘mineral’ description of Avraham is in sharp contrast to that of Lot’s wife. After fleeing from Sodom, she looked back to see the destruction, and was turned into a pillar of salt (19; 26). The pillar, which is firmly rooted to a geographical location is the opposite of the earth which covers almost all of the globe. Also, salt is singled out in Midrashic literature as the most infertile substance. For example, when the Romans destroyed Jerusalem, they ploughed it with salt to try and prevent it’s resettlement.
Avraham’s name shows his ability to reach out to everybody. Lot’s wife, according to Midrashic literature (e.g. Ramban to 19; 17) was named Irit, which means ‘city dweller’. She was firmly attached to her locale to the point where she was unable to leave, even though it cost her her life. Avraham’s humility made him the international man, Lot’s wife epitomised the Sodomite mentality of ‘what’s mine is mine’ (Ethics of the Fathers 5; 10), which prevented any connection or feeling of fraternity with any visitors or strangers.
Yet these three minerals, earth, ash and salt all come together on the altar in the Temple. The main altar is known as the Mizbeach HaAdama (earthen altar), and their were always ashes on it. In addition, the Torah commands that each sacrifice must be accompanied by a small amount of salt (Leviticus 2: 13). This symbolises the dual nature of the Temple and the Jewish people, as both concerned with the welfare of the world, and personifying humility, while at the same time clinging to the laws, traditions and customs that have been practised through the millennia.
Vayera Summary
Avraham sees three angels in the guise of men and offers them hospitality. They tell him that in one year’s time Sarah will bear him a son. G-d tells Avraham that He plans to destroy Sodom because of their wickedness. Avraham bargains unsuccessfully on their behalf. The angels arrive in Sodom and spend the night with Lot. The inhabitants of the city prove their wickedness and the angels save Lot and his family, as G-d destroys the city. Because Lot’s wife turns to watch the destruction, she becomes a pillar of salt. Lot’s two daughters, fearing that they are the only survivors of global destruction, get their father drunk and have sexual relations with him. They become pregnant and bear sons. One daughter names her son Moav and the other names her son Amon.
Avraham and Sarah migrate to Gerar, and claim that they are brother and sister. Avimelech takes Sarah to become his wife, but is warned by G-d in a dream that he will die if he touches her. Avimelech returns Sarah to Avraham and gives him sheep, cattle and servants. He also offers Avraham his choice of land.
G-d fulfils His promise to Sarah, she becomes pregnant and gives birth to Yitzchak. As Yitzchak grows up, Sarah sees Hagar’s son Yishmael playing games that endanger his life, in order that Yishmael be Avraham’s sole inheritor. She tells Avraham to expel Hagar and Yishmael from the house and, after confirmation from G-d that this is what he must do, Avraham agrees. Hagar wanders into the desert with her son, but their water and supplies are soon used up. She abandons Yishmael but an angel appears to her, and tells her that G-d has heard and answered the prayers of her son, and shows her a spring of water. They remain desert dwellers, and Hagar takes an Egyptian wife for Yishmael.
At that time, Avimelech, and Pichol his minister of defence, come to Avraham and seal a pact with him, that he not harm them or their children or grandchildren. Avraham castigates them about their servants confiscating the wells that he has dug. They swear, and call the place Be’er-Sheva to remember the oath.
G-d tests Avraham by commanding him to offer Yitzchak as a sacrifice. Avraham sets off, accompanied by his son and two servants. After three days they arrive at the designated mountain. Avraham and Yitzchak proceed alone. Yitzchak is bound on the altar, but as Avraham holds the knife over his throat to slaughter him, an angel appears and commands him not to harm the child because G-d now recognises his loyalty. Avraham offers a ram that is caught in thorns in place of his son. The angel appears again and promises that G-d will bless him and his descendants. Avraham calls the place Hashem Yira’eh. They return to the waiting servants, continue together to Be’er-Sheva, and dwell there.
The Parsha concludes with the genealogy of Abraham’s brother Nachor, and mentions the birth of Nachor’s granddaughter Rivka (Rebecca).
Avraham and Sarah migrate to Gerar, and claim that they are brother and sister. Avimelech takes Sarah to become his wife, but is warned by G-d in a dream that he will die if he touches her. Avimelech returns Sarah to Avraham and gives him sheep, cattle and servants. He also offers Avraham his choice of land.
G-d fulfils His promise to Sarah, she becomes pregnant and gives birth to Yitzchak. As Yitzchak grows up, Sarah sees Hagar’s son Yishmael playing games that endanger his life, in order that Yishmael be Avraham’s sole inheritor. She tells Avraham to expel Hagar and Yishmael from the house and, after confirmation from G-d that this is what he must do, Avraham agrees. Hagar wanders into the desert with her son, but their water and supplies are soon used up. She abandons Yishmael but an angel appears to her, and tells her that G-d has heard and answered the prayers of her son, and shows her a spring of water. They remain desert dwellers, and Hagar takes an Egyptian wife for Yishmael.
At that time, Avimelech, and Pichol his minister of defence, come to Avraham and seal a pact with him, that he not harm them or their children or grandchildren. Avraham castigates them about their servants confiscating the wells that he has dug. They swear, and call the place Be’er-Sheva to remember the oath.
G-d tests Avraham by commanding him to offer Yitzchak as a sacrifice. Avraham sets off, accompanied by his son and two servants. After three days they arrive at the designated mountain. Avraham and Yitzchak proceed alone. Yitzchak is bound on the altar, but as Avraham holds the knife over his throat to slaughter him, an angel appears and commands him not to harm the child because G-d now recognises his loyalty. Avraham offers a ram that is caught in thorns in place of his son. The angel appears again and promises that G-d will bless him and his descendants. Avraham calls the place Hashem Yira’eh. They return to the waiting servants, continue together to Be’er-Sheva, and dwell there.
The Parsha concludes with the genealogy of Abraham’s brother Nachor, and mentions the birth of Nachor’s granddaughter Rivka (Rebecca).
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