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1. Parsha Details
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Parsha Details: Gen 12:1-17:27 (tri 16:1-17:27) [Haftorah Isaiah 40:27-41:16]
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2. Questions and a few observations
A wealth of material and potential topics. Abram leaves his father's house, the trip to Egypt with Sarai as sister, parting with Lot on return to Canaan, the Kedorlaomer Wars, Lot's abduction and rescue, Melchizedek, Hagar conceives, flees, returns and gives birth to Ishmael, renamings, circumcision and a collection of promises and visions and altars. The hardest part for this parsha is certainly not finding something to ponder and delve into, it's the narrowing down to not overwhelm with a week's edition.
These chapters contain several interesting insights into the lives of Abraham and his family -- and also of the others living in the surroundings at the time.
And we have several different references to God -- Along with the Name and Elohim, God is called El Shadai (Almighty) and El Elyon (Most High) in this parsha. This is the first time we hear El Shadai in Torah and we will hear it only 5 more times (4 in Bereyshit, 1 in Shmot). El Elyon is even more unique -- appearing four times in Torah, all in this chapter. The only other reference to these names (without El explicitly) occurs in the story of Baalam as he is saying goodbye to Balak with his answer to why he blessed Israel rather than cursing them (The speech of one who heard the words of God, and knew the knowledge of the most High, who saw the vision of the Almighty, falling down, but having his eyes open; -- A most interesting part of B'midbar 24)
We pick up the story of Abram leaving his father's house at age 75 (Terakh was 150 -- (75 at the birth of Abram + 75), so he was to live another 55 or so years) with a significant entourage. He travels to various places, each time calling upon the Name specifically and building altars. God talks to Abram/Abraham on more than six separate occasions in this parsha which covers just under 25 years.
Verse 12:5 is usually translated as "the souls that they had gotten" in Haran -- the Hebrew is singular -- the Nefesh(spirit, soul) they had made(asu) in Haran. [Nefesh - soul, spirit, psyche, life, person, oneself ]. The singular noun can be compared with the preceding phrase: "all their possessions[purchases, aquisitions] that they had gathered[purchased, aquired]". Midrash tells us this phrase means that Abram converted people in Haran to proper worship of God and took his converts with him when he left. And yet, it is not the expected form -- one would expect a plural noun or at least a "kol ha..[all of..]", instead it is HAnefesh - THE spirit, soul. Just what did Abram take with him?
Abram lived for 75 years before God tells him to leave. One has to assume that in that 75 years he was doing something (making, doing the Nefesh?) to create the receptivity needed to hear God. He always builds an altar (or returns to one he built) when he calls upon the Name, which we often hear about after he has experienced a vision or words. So what was the average day like either in Haran or Canaan?
The vignette with Melchizedek is fascinating, and as always, even more so in Hebrew thanks to the nuances and possibilities..... Melchizedek is introduced to us as the King of Shalem (Jerusalem, probably) who "brought forth bread and wine; and he was the priest of the most high God.(El Elyon)". The bread and wine certainly sounds like an offering, especially since we are told he is a priest and the blessings are a key part of the story. He blesses Abram "l'El Elyon", is that of God or to God? And interesting that Abram gives a tenth "of all" (?) for these activities.
A wonderful insight into the interactions between Abram and his neighbors. One gets the feeling that everywhere there is 'God-activity'. From the many names involving El in people's names to various interactants who talk to or hear God or in some way approach Him. Abram is not alone in his quest and work -- but he is our ancestor. He obviously acknowledges Melchizedek's status and validity. He even talks to the king of Sodom saying that he lifted up his hand to Yah, El Elyon, the possessor of heaven and earth (in taking an oath).
Not only does Abram understand what Melchizedek is doing and recognizes his status, but so does the king of Sodom. There is no dispute recorded and we can only guess that the king returns to Sodom -- which will be destroyed 10-15 years from this point. (Ishmael is yet to be conceived and he is 13 before Isaac is born).
So let's look at Ishmael's birth. Sarai gives Abram Hagar, her servant as a wife (not concubine...). She conceives and then despises Sarai -- what did she do to make this so apparent to all, or was it? How much did Abram know or notice? Was he surprised by Sarai's actions? What would have been typical or expected?
She flees, pregnant. She gets an impressive message from God -- "I will multiply your seed exceedingly," which sounds very similar to the promise made to Abram. She is told to name her son Yishma-el "because the Lord has heard your affliction". He will be 'rough' and not have pleasant times living among his brothers (how true). And Hagar calls upon the Name very much the same way Abram does. She practices her Spirituality and contact with God in similar ways to others in Abram's household. And for about thirteen years, Abram probably believes that Ishmael is the seed of the promise, probably raised to believe he is the heir. (And Abram is very powerful and rich)
And then we learn that Sarah (name change) will have Isaac and that he (not Ishmael) is the seed of the promise. Is it any wonder that Abraham (name change) should be a little surprised? Can you imagine what might have been going on in his mind? No wonder he pleaded for Ishmael's life.
He had to know the potential strife in their futures. We can almost see the realization forming in his mind as he says how absurd it sounds that he and Sarah should have a child then -- as he accepts it -- he realizes the implications for Ishmael. What a gut-wrenching moment that must have been. Abraham is world-wise and epiphany probably doesn't come close to what he experiences at this moment. How wonderfully Torah tells us all this by the simple introduction "And Abraham said to God" after he has said the previous comments. The implied silence shouts....
And Abraham is promised that Ishmael will become a great nation, even though the Land will go to Isaac. And the Parsha ends with the circumcision of Abraham's household, including Ishmael. What does this circumcision mean for people who are not Isaac's seed? And who in Isaac's household will need to be circumcised? What about Ishmael's? (Circumcision is still practiced at 13 years of age for sons of Ishmael...)
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3. Some Observations
And how can I not comment on this too obvious insight into where we still are today with our brothers and, in fact, the plight they have suffered for so many years. What would Hagar say if she could look at today? What would Abraham say? What would Sarah say?
Perhaps the key really is living together. Both mothers called upon the Name and heard and saw God. And yet there was strife from the beginning. What part did Abraham play? What did Sarah mean when she said to Abraham about Hagar, "the Lord judge between me and you"?
The use of the word Nefesh is interesting in this Parsha -- is that the key to ending the strife between Ishmael and Isaac? And it is used more than the one reference I included in the excerpts (ah, space...).
We are taught that the answers to our questions are here IF WE ONLY LOOK....
As long as there is strife between Ishmael and Isaac, is the promise to Isaac ever fulfilled? They are brothers of one father. If Isaac inherits the Land alone, how is Ishmael a great nation? And if the despising and resulting behaviors don't stop, EVERYONE suffers. Surely this is not the Promise to Abraham...
What do WE need to do? -- it's quite obvious things won't correct themselves if we sit on our hands.
To paraphrase an internet request from this week (my apologies to those for whom this is a repeat)...
We are faced with an alarming situation in our beloved Land as Abraham's two sons do what our forefathers' sons have always done -- fight with each other (except at his burial). And yet, we know that He listens to prayers from both sons and their mothers.
Abraham loved both of his sons and was promised that both sons would become great nations. And they have become very numerous.
The Psalms tell us that "Behold how good and how pleasant it is for brothers to dwell together."
Perhaps we need a little help from the One who grants such a peace -- perhaps we need to pray for peace for kol Yisrael AND kol Yishmael. After all, we are brothers.
Therefore, we ask all congregations to add 'all of Ishmael' to our prayers. And if your congregation doesn't, please do so silently -- He hears silent prayers.
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Exercises
1. Brothers: Think about all of the different kinds of love between brothers. When there is strife, what pulls brothers (or sisters) together. How would you create peace? Envision "how good and how pleasant it is for brothers to dwell together" -- What would be different.
2. Shalom/Salaam/Peace: Say the words with your mind's voice. Hear their sounds, feel their vibrations. Roll this around. See the letters in each of the languages with your mind's eye.
3. Name: Imagine the preparation that went in to calling upon the Name. Prepare to hear / feel / see and answer. Listen quietly, very quietly.
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Last words.
Thanks for reading this. If I have offended you, please forgive me -- that was not my intention. If you found some joy or happiness in reading this, thank you for allowing me to be a part. If you found a reason to think about something more deeply - kol hakavod and thank you!
And to the people giving me feedback thank you so much! I enjoy all of it. (Including the typos)
b'v'rakha,
Candy
(c) 2000 Candy Lobb All rights reserved.
