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1. Parsha Details
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Parsha Details: Gen 18:1-22:24 (tri 21:1-22:24) [Haftorah II Kings 4:1-37(Seph to 4:23)]
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2. Questions and a few observations
And so much here -- Genesis is busy indeed. And I have taken two parts of this section before -- My discussion for Rosh Hashana which dealt with the Akedah of Isaac (if you did not get that and wood like a copy, please let me know -- I won't burden anyone here with a repeat of those observations or questions) and my Torah class dealt with the incident with Sarah and Abimelech. Again, I can send you this lesson as well).
So, there is much left. Let's look at some parts. The various discussions of God appearing to Abraham and his going toward God are striking. In an effort to hold to a strict time sequence of events, the Rabbis tell us that Abraham is recovering from the circumcision in the previous parsha. To me, the power of this image does not require reading into the text anything other than another significant (to whom?) event in Abraham's life.
I am currently reading a book written by an American rabbi in which he claims to writing about one day in his life. OF course, during that day he employs many flashbacks to explain this or that thought or emotion he is experiencing. And, in the end, he includes many significant events, even though the telling of each is not really sequential.
And so it can easily be in the biblical accounting -- the events are largely sequential, but they lose no power or significance if they are do not account for every minute of every day. Abraham, too, had many days where he simply lived and functioned on a more mundane level.
So let's look at the significance of the included events. We can see Abraham sitting in the mouth of his tent during the heat of a day -- perhaps meditating? After all, "the Lord appeared to him..." And then he looks up and sees the travellers. This scene is very credible, just as described, with it's wonderful description of Abraham's hospitality and efforts for the visitors.
The telling to Abraham of Sarah's upcoming pregnancy appears to be a surprise for her -- and yet Abraham had heard it when his and Sarah's names were changed in last week's parsha. Just what did Abraham tell her about that encounter with God besides the name change. We are traditionally told that Sarah disbelieved -- but for Abraham this was a repeat (and maybe he needed repeats?).
Now, let's look at Lot's situation in Sodom -- he offers his two daughters 'who have not known man' to the obviously violent men of the city 'to do to them as is good in your(their) eyes'. That should send a shiver down just about anybody's spine.... Man has not become evil or wicked -- these traits are as old as, well, as could be.
Just this week a colleague asked for a prayer to say for abusers in family violence situations -- at a special interfaith gathering. This insight into Lot's family's dynamics (including the daughters' seductions in a few short verses) points to the root need for work in this area. (And Lot and part of his family was worthy of saving and went on to father nations...) [Prayer - Lord, may I find the strength and the purpose to allow me to pause before I strike -- may I have the courage to break the chain of simple reaction to just think and care for the moment. With Your help, Lord, I will do this for myself and those I know and love.]
And Lot talks and even argues with God similarly to Abraham. And God listens to both of them.
And God talks to others, such as Abimelech, who asks a most interesting question of Abraham upon discovering from God that Sarah (already 90 and 'past the manner of women....') is his wife. He says to Abraham "And in what have I offended you, that you have brought on me and on my kingdom a great sin? You have done deeds to me that ought not to be done." Abimelech understands that the sin will rest on him and his people, but it is caused by Abraham and his deeds. There is a morality here that is much higher than the contrast of Lot and Sodom and Gomorrah.
And again we have an insight into the problems between Isaac and Ishmael. Probably taught by the mothers to their sons. And it is an interesting vignette on Hagar. When she is truly down and out she finally open to God and He responds -- "And God opened her eyes, and she saw..." The well was there all along -- how often is the solution to our problems right there in front of us and still we block ourselves from God and from seeing it. Are we a little too like Hagar?
Which if these characters, poignantly depicted, comes closest to the us? And how often so we approach God -- and do we listen, or argue, or both?
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3. Some Observations
Well, the world has changed little in just a week -- not surprising, I guess. We get a little more 'used' to things. Did Lot and his family 'get used' to Sodom? And what about the already married daughters?
The prayer I wrote for the abuser was partially inspired by Viktor Frankl's book "Man's Search for Meaning". Frankl talks about what man CAN do, even in horrendous conditions and about what man often just DOES. We are created in His (or Her) image. This is part of the pause.
This is what brakhot are for -- to give us a pause. To separate us from the simple reflex/conditioned response. The Rabbis tell us we should find cause to say a hundred brakhot each and every day. One hundred little sighs, little thoughts, little eye openers. One hundred little disconnects between stimulus and response -- to think, to pause, to feel.
The people who travel through this week's parsha are not (for the most part) totally evil or wicked -- and they are not totally pure and perfect. Once again, Torah gives us a wonderful insight into the reality of the people we hear about. We can see the problems of the family dynamics in Abraham's household and we can easily imagine the many contributors to the final outcome. And we certainly can see the violence still experienced today because of those dynamics set in motion centuries ago and embers kept ablaze and fanned at every turn. We can even see 'disfunction' in Lot's family, Abimelech's family and everywhere.
But we are inherently good. And we can create that disconnect -- not only in our immediate families and surroundings, but also in the world in general. That is serious work, but God hears the prayers of imperfect men, mothers and young lads. And we can open our imperfect selves up to the Energy, the Light, the Breath -- if we just do it.
Lord, help us allow You to open our eyes that we might see the wonder of Your work, Your creation. Give us the strength to pause and let You into our lives that we may draw on Your Energy and Sustenance for peace, both inside and out. May Shekhina envelop us and nurture us, that we may bless You and be blessed.
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Exercises
1. Brakhot: Find many little things to recognize, to appreciate, to be grateful for. Pause and reflect -- often.
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. Shekhina: Imagine the Energy, the Warmth, the Light, the Sigh that is Shekhina. Feel her swirl about you. Let the Energy and Warmth permeate you throughout. Bathe in that Energy and let it flow throughout.
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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.
