Vayeitzei
Genesis 28:10−32:3
I. Summary
A. Vayeitzei = (And Jacob) “left” (Beersheeba and set out for Haran)
B. On his way from Canaan to Haran (where Rebekah told him to go for protection from Esau), Jacob dreams of angels (his first encounter with God) going up and down (v. down and up) a ladder/ramp. God blesses Jacob, promising to protect him and his descendants (confirmation of Isaac’s blessing of Jacob in 28:3). Using stone pillow as a pillar/monument (idolatry?), Jacob makes his devotion to God conditional on God taking care of him (Jacob’s faith is conditional … he is not yet the man he will be after he wrestles with angel in 32:25). (28:10-22)
C. Jacob is overpowered emotionally when meeting Rachael [he moved very heavy stone cover off well (reminiscent of his mother’s feat of carrying water for ten thirsty camels at 24:20 in course of her meeting Isaac), kissed Rachael and cried in a loud voice all before telling her who he is]. Laban. Jacob offers to work for Laban for seven years in exchange for Rachel’s hand in marriage. After the seven years, Laban tricks Jacob into marrying Rachel's older “weak-eyed” sister, Leah. Laban agrees to let Jacob marry Rachael but only after Jacob works for Laban for another seven years. Jacob works the additional seven years and marries Rachael. (29:16-30)
D. Jacob has twelve sons with four women. Leah has four sons with Jacob (Reuben, Simeon, Levi and Judah). Barren Rachael offers her maid, Bilhah, to Jacob. They have two sons (Dan and Naphtali). Now barren Leah offers her maid Zilpah to Jacob. They have two sons (Gad, and Asher). Leah has two more sons (Issachar and Zebulun) and one daughter (Dinah who is barely recognized in Torah … why?). Rachael has one more son, Joseph. (29:31-30:24)
E. Jacob requests release from Laban for himself, his wives and their children. After agreeing to Jacob’s suggested wage of the spotted and dark kids/goats from Laban’s flock, Laban gives all such animals to his sons thereby cheating Jacob out of those animals. Jacob outsmarts Laban by then breeding the rest of Laban’s non-spotted flock to produce hardy, spotted animals for himself and weak, unspotted animals for Laban. (30:25-43)
F. Seeing Laban’s unfavorable attitude towards Jacob (result of Jacob leaving? taking Laban’s daughters? outsmarting Laban?), Jacob and his family leave Laban's household in Haran (with great wealth). God tells Jacob to return to Canaan. Jacob persuades Rachael and Leah that God approved of Jacob’s deception of Laban and that Laban’s actions were responsible for daughter’s loss of inheritance (another deception by Jacob?). Before leaving, Rachael steals Laban’s “household gods” but does not tell Jacob (gods = idolatry? Why did she take them?). Laban goes after Jacob and is warned by God to be careful in his coming conversation with Jacob. (31:1-24)
G. Laban catches up to Jacob and confronts Jacob. Rachael sits atop stolen goods and deceives her father re: household gods. Not knowing Rachael has stolen gods, Jacob makes oath that one who has Laban’s gods shall not live (foretells Rachael’s death at birth of her next son, Benjamin … 35:18). Jacob berates Laban. Jacob and Laban make peace over stone mound as a monument (v. stone pillow used for Jacob’s “ladder” dream at 28:11). Jacob and Laban part company. (31:25-32:3)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Overwhelming motif of deceit in Jacob story - 1) Jacob re: stolen birthright, 2) Laban re: substituting Leah for Rachael, 3) Rachael’s attempt to talk Leah out of aphrodisiacs/mandrakes (found by Leah’s son in order to use to get pregnant by Jacob), 4) Laban trying to cheat Jacob out of goats, 5) Jacob “out-cheating” Laban re: goats, 6) Jacob using questionable facts to turn Rachael and Leah against their father, Laban, 7) Rachael stealing household goods and not telling Jacob and 8) Rachael lying to her father about her not having his household gods. Deceit = combination of divine inspiration (God making things happen for divine purposes) and personal responsibility of deceiver.
B. Payback - Victim of deceit = payback for victim carrying out earlier deceit, e.g. Jacob’s deceit of Esau (birthright) followed by Laban’s deceit of Jacob (Jacob working for two seven year periods and Laban giving Leah to Jacob in lieu of Rachel) and Laban’s deceit of Jacob followed by Jacob’s deceit of Laban (goat herd breeding).
C. Evolution of Jacob reflected in stone “monuments” - Jacob using stone pillow as monument (Gen 28:18) defines unevolved Jacob couched in fear v. Jacob raising stone as monument at time of peace-making with Laban (Gen 31:45) defines more matured Jacob (but not totally a man of faith as when he wrestles angel at Gen 32:25).
D. Naming by Mothers - Each of Jacob's sons are given names not by God (or Jacob) but by their mother reflecting emotions of mother at the moment of birth.
E. Dinah – Barely mentioned. Why? Only (?) future reference in context of her rape at hands of local prince, Shechem (Gen 34:2).
F. Relationship between Leah and Rachel - As rival sisters, Leah and Rachel could have devoted their time and energies to destroying each other in their quest to gain Jacob's favor. Instead, they chose to channel their feelings into a blessing for all generations. Each sister embodied different dimensions of beauty and love: Leah's was inward, as reflected by her depth and devotion, while Rachel's was outwardly visible, as denoted by her physical attraction and raw emotion. Ultimately, the sisters combined their forces to nurture and sustain a nation.
G. Numbers game: reconciling 12 tribes with various descendants of Jacob – Rachel produces Benjamin and Joseph but Joseph does not become a tribe at all. Instead, his two sons, Ephraim and Manasseh, take his place. When we drop Joseph from the twelve and put his two sons in his stead, we end up with thirteen rather than twelve tribes. In order to adjust, Reuben, Jacob’s firstborn, is sometimes excluded from those defined as heirs (Reuben “defiled his father’s bed,” by seducing Bilhah, Jacob’s (former) concubine at 35:22). But the numbers still do not work perfectly. The Book of Joshua insists that land assignments were by lot, which implies that no region was intrinsically associated with any historical tribal entity. The Levites, as priests, receive no land at all, so without them and without Reuben, we are back down to eleven (though later on in the Book of Joshua (18:7), Reuben’s descendants reappear as possessors of land. The authors of this narrative are playing havoc with birth imagery and the notion of tribal unity along simple birth lines. Our interpretive dilemma emerges as a result of a clash between the redactor’s agenda and the story’s original literary setting, i.e. the goals of the story’s original author, who wrote for some setting now lost to us, were not exactly those of the person who placed this narrative in Genesis.
(Revised 11/29/09)
Sunday, November 29, 2009
Tuesday, November 10, 2009
Genesis Tol'dot
Tol'dot
Genesis 25:19−28:9
I. Summary
A. Tol’dot = “This is the line/descendants” (of Isaac son of Abraham)
B. While previously barren Rebekah is pregnant, God tells her she is going to have twins and that the elder twin shall serve the younger twin (reminiscent of God favoring younger Abel over Cain). Rebekah gives birth to the twins, Esau (reddish and hairy) and Jacob (born holding Esau’s heel … root of Jacob’s name/ya’akov = wordplay on akev/heel). Esau becomes a hunter whereas Jacob “keeps to the tents” (studious?). Isaac favors Esau (who hunts food) and Rebecca favors Jacob. (25:19-28)
C. Jacob talks Esau into giving Jacob the birthright (to which Esau was entitled as the older brother) in exchange for some lentil stew (reconcile Jacob’s dishonesty with God’s selection of Jacob to carry on Jewish heritage). (25:29-34)
D. Famine takes Isaac to Gerar where God tells Isaac to settle (God will give him all these lands fulfilling God’s oath to Abraham). Isaac is asked by the people of Gerar about Rebekah. Isaac, fearful of being killed by people of Gerar on her account, lies and says she is his sister (repeating the same deception his father used re: Sarah in Gen 12:10 and 20:2). King Abimelech discovers the truth (saw Isaac fondling his wife) but protects Isaac from people (“anyone who touches this man or his wife will be put to death”). (26:1-11)
E. Isaac becomes very wealthy in Gerar, acquiring many flocks and herds even during a famine, until the Philistines grow envious and stop up Isaac’s wells which Abraham had originally dug (given significance of water, this was a serious invasion of property). King Abimelech then expels Isaac from the land (‘you have become much too numerous for us”) and Isaac leaves though staying close by (“encamping in the wadi of Gerar”). Isaac re-digs the wells and gives them the same names as Abraham gave them (affirmation of wells being property of Isaac’s family?). Isaac moves to Bathsheba. God appears and assures Isaac (protect, bless "and make descendants numerous for sake of Abraham"). Fearful of Isaac, King Abimelech and his councilors approach Isaac and all agree to peace treaty. (26:12-33)
F. Esau, at 40, (Abraham, at 40, marries Sarah, 40-day flood, Moses’ 40 days on Mt Sinai) marries two Hittite women who were a “bitterness of spirit” to Rebecca and Isaac. (26:34-35)
G. Isaac (now old and blind) plans to bless Esau, his firstborn. Rebekah and Jacob deceive Isaac (confirming Jacob’s immorality carried over from stealing birthright from Esau) so that Jacob receives the blessing rather than the older Esau (a forerunner of similar situation with a blind Jacob giving (though intentionally) his preferential blessing to his younger grandson, Ephraim, rather than to his older grandson, Mannasseh). Isaac realizes mistake but refuses to retract blessing of Jacob (giving Esau weak excuse of “what am I to do?”). Isaac does bless Esau though with an inferior blessing (Jacob’s blessing validates Jacob as leader whereas Esau’s blessing suggests a life of “living by the sword”). (27:1-40)
H. Esau threatens to kill Jacob (reminiscent of Cain and Abel). Rebekah hears of Esau’s words, warns Jacob and urges Jacob to flee to her brother, Laban, in Haran until things cool down at which time she will tell Jacob to return. Rebekah makes excuse to Isaac for Jacob leaving saying she does not want Jacob to take a Hittite wife (as Esau did). Isaac believes Rebekah’s lie (again displaying weakness by falling to deception). Isaac tells Jacob not to take a wife from Canaan (just as Abraham told his servant to find a wife for Isaac who was not from Canaan) and sends Jacob away (27:41- 28:5)
I. Esau sees his father’s disapproval of Canaanite/Hittite women. Esau (who had married two Hittite women) marries his cousin (the daughter of his uncle Ishmael). (28:6-9)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Conflict between Jacob and Esau - Twins are prototypes of our lower and higher selves and strivings. As twins, we might think of them as one (complete) person combining two natures that do battle within us all. In this sense, Jacob and Esau are emblematic of all the tensions with which we do battle in our own lives.
B. Isaac as a source of continuity - For the most part, Isaac is passive; he is acted upon by others; however, Isaac is also remembered as one who carried on the tradition to the next generation. Without Isaac, Abraham's great achievements would not have endured. Isaac stands out as a stabilizing force whose existence (albeit on the surface less spectacular than that of his father and his son) is indeed significant. Isaac reminds us that we need points in our lives at which we must stop to reflect on who we are becoming and to establish constancy and continuity by focusing on the preservation of the tradition we have inherited.
C. Passing off wife as sister - Married Hurrian women were given special status if their husbands also adopted them. They attained a new title of "wife-sister." As part of this arrangement, a husband gained greater authority over his wife and a wife enjoyed more privileges and higher status within Hurrian society. There is some speculation that the status of "wife-sister" also guaranteed the purity of the woman's descendants. Abraham, Sarah, and Rebeccah were from Haran, where several of the practices of Hurrian society were followed. This could explain some of the confusion about both Sarah and Rebekah being presented as their husbands’ sisters. Abraham's error was in failing to perceive the cultural and societal lens through which Pharaoh and the Egyptians would view his relationship with Sarah. Pharaoh didn't understand Abraham's worldview, whereas Abimelech did. Hence Abraham and Isaac's relationship with Abimelech fared well, while Abraham's relationship with Pharaoh was severed. Underscores the importance of being sensitive to the nuances of what is being said to us.
D. Living for the moment v. for the future - The story of Jacob and Esau seeks a balance between our desires of the moment and our obligations to the future. The birthright had benefits and also responsibilities - an obligation to the future. Esau’s “exhaustion” was more spiritual than physical. He is tired of living up to potential and being concerned with others and with the future. He wants to live only in the moment, thus deciding to trade his heritage for a bowl of lentil stew. Each of us carries the birthright blessing as our inheritance. Unlike Esau, we are not free to squander it recklessly. It is our task, our daily struggle, to uphold our inheritance and through Jewish living, to navigate and balance our desire to live for the moment with our sacred responsibility to others and to a better future and redeem ourselves from the spiritual exhaustion that so often afflicts us.
E. Was Isaac really deceived? – Isaac is on to the ruse of Jacob and Rebekah. Weak Isaac sees it as a godsend that allows him to bless the son that he knows is the better prepared of his two sons to assume the birthright. Sophistication of blessings suggests Isaac still sharp. He wants to be misled and just doesn’t want to face Esau with truth of Esau’s’ inferiority to Jacob.
F. Rebekah’s significant role – Rebekah is most delineated of four matriarchs (Leah, Rachel, Sarah and Rebekah) and is used by God as vehicle for passing heritage through God’s chosen person (Jacob over Esau) Contrast Rebekah’s wrongful acts (helping Jacob steal birthright and getting Isaac’s blessing) with prior good acts (feeding Abraham’s servant and his camels plus loving Isaac ... first mention in Torah of one person loving another).
(Revised 11/10/09)
Genesis 25:19−28:9
I. Summary
A. Tol’dot = “This is the line/descendants” (of Isaac son of Abraham)
B. While previously barren Rebekah is pregnant, God tells her she is going to have twins and that the elder twin shall serve the younger twin (reminiscent of God favoring younger Abel over Cain). Rebekah gives birth to the twins, Esau (reddish and hairy) and Jacob (born holding Esau’s heel … root of Jacob’s name/ya’akov = wordplay on akev/heel). Esau becomes a hunter whereas Jacob “keeps to the tents” (studious?). Isaac favors Esau (who hunts food) and Rebecca favors Jacob. (25:19-28)
C. Jacob talks Esau into giving Jacob the birthright (to which Esau was entitled as the older brother) in exchange for some lentil stew (reconcile Jacob’s dishonesty with God’s selection of Jacob to carry on Jewish heritage). (25:29-34)
D. Famine takes Isaac to Gerar where God tells Isaac to settle (God will give him all these lands fulfilling God’s oath to Abraham). Isaac is asked by the people of Gerar about Rebekah. Isaac, fearful of being killed by people of Gerar on her account, lies and says she is his sister (repeating the same deception his father used re: Sarah in Gen 12:10 and 20:2). King Abimelech discovers the truth (saw Isaac fondling his wife) but protects Isaac from people (“anyone who touches this man or his wife will be put to death”). (26:1-11)
E. Isaac becomes very wealthy in Gerar, acquiring many flocks and herds even during a famine, until the Philistines grow envious and stop up Isaac’s wells which Abraham had originally dug (given significance of water, this was a serious invasion of property). King Abimelech then expels Isaac from the land (‘you have become much too numerous for us”) and Isaac leaves though staying close by (“encamping in the wadi of Gerar”). Isaac re-digs the wells and gives them the same names as Abraham gave them (affirmation of wells being property of Isaac’s family?). Isaac moves to Bathsheba. God appears and assures Isaac (protect, bless "and make descendants numerous for sake of Abraham"). Fearful of Isaac, King Abimelech and his councilors approach Isaac and all agree to peace treaty. (26:12-33)
F. Esau, at 40, (Abraham, at 40, marries Sarah, 40-day flood, Moses’ 40 days on Mt Sinai) marries two Hittite women who were a “bitterness of spirit” to Rebecca and Isaac. (26:34-35)
G. Isaac (now old and blind) plans to bless Esau, his firstborn. Rebekah and Jacob deceive Isaac (confirming Jacob’s immorality carried over from stealing birthright from Esau) so that Jacob receives the blessing rather than the older Esau (a forerunner of similar situation with a blind Jacob giving (though intentionally) his preferential blessing to his younger grandson, Ephraim, rather than to his older grandson, Mannasseh). Isaac realizes mistake but refuses to retract blessing of Jacob (giving Esau weak excuse of “what am I to do?”). Isaac does bless Esau though with an inferior blessing (Jacob’s blessing validates Jacob as leader whereas Esau’s blessing suggests a life of “living by the sword”). (27:1-40)
H. Esau threatens to kill Jacob (reminiscent of Cain and Abel). Rebekah hears of Esau’s words, warns Jacob and urges Jacob to flee to her brother, Laban, in Haran until things cool down at which time she will tell Jacob to return. Rebekah makes excuse to Isaac for Jacob leaving saying she does not want Jacob to take a Hittite wife (as Esau did). Isaac believes Rebekah’s lie (again displaying weakness by falling to deception). Isaac tells Jacob not to take a wife from Canaan (just as Abraham told his servant to find a wife for Isaac who was not from Canaan) and sends Jacob away (27:41- 28:5)
I. Esau sees his father’s disapproval of Canaanite/Hittite women. Esau (who had married two Hittite women) marries his cousin (the daughter of his uncle Ishmael). (28:6-9)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Conflict between Jacob and Esau - Twins are prototypes of our lower and higher selves and strivings. As twins, we might think of them as one (complete) person combining two natures that do battle within us all. In this sense, Jacob and Esau are emblematic of all the tensions with which we do battle in our own lives.
B. Isaac as a source of continuity - For the most part, Isaac is passive; he is acted upon by others; however, Isaac is also remembered as one who carried on the tradition to the next generation. Without Isaac, Abraham's great achievements would not have endured. Isaac stands out as a stabilizing force whose existence (albeit on the surface less spectacular than that of his father and his son) is indeed significant. Isaac reminds us that we need points in our lives at which we must stop to reflect on who we are becoming and to establish constancy and continuity by focusing on the preservation of the tradition we have inherited.
C. Passing off wife as sister - Married Hurrian women were given special status if their husbands also adopted them. They attained a new title of "wife-sister." As part of this arrangement, a husband gained greater authority over his wife and a wife enjoyed more privileges and higher status within Hurrian society. There is some speculation that the status of "wife-sister" also guaranteed the purity of the woman's descendants. Abraham, Sarah, and Rebeccah were from Haran, where several of the practices of Hurrian society were followed. This could explain some of the confusion about both Sarah and Rebekah being presented as their husbands’ sisters. Abraham's error was in failing to perceive the cultural and societal lens through which Pharaoh and the Egyptians would view his relationship with Sarah. Pharaoh didn't understand Abraham's worldview, whereas Abimelech did. Hence Abraham and Isaac's relationship with Abimelech fared well, while Abraham's relationship with Pharaoh was severed. Underscores the importance of being sensitive to the nuances of what is being said to us.
D. Living for the moment v. for the future - The story of Jacob and Esau seeks a balance between our desires of the moment and our obligations to the future. The birthright had benefits and also responsibilities - an obligation to the future. Esau’s “exhaustion” was more spiritual than physical. He is tired of living up to potential and being concerned with others and with the future. He wants to live only in the moment, thus deciding to trade his heritage for a bowl of lentil stew. Each of us carries the birthright blessing as our inheritance. Unlike Esau, we are not free to squander it recklessly. It is our task, our daily struggle, to uphold our inheritance and through Jewish living, to navigate and balance our desire to live for the moment with our sacred responsibility to others and to a better future and redeem ourselves from the spiritual exhaustion that so often afflicts us.
E. Was Isaac really deceived? – Isaac is on to the ruse of Jacob and Rebekah. Weak Isaac sees it as a godsend that allows him to bless the son that he knows is the better prepared of his two sons to assume the birthright. Sophistication of blessings suggests Isaac still sharp. He wants to be misled and just doesn’t want to face Esau with truth of Esau’s’ inferiority to Jacob.
F. Rebekah’s significant role – Rebekah is most delineated of four matriarchs (Leah, Rachel, Sarah and Rebekah) and is used by God as vehicle for passing heritage through God’s chosen person (Jacob over Esau) Contrast Rebekah’s wrongful acts (helping Jacob steal birthright and getting Isaac’s blessing) with prior good acts (feeding Abraham’s servant and his camels plus loving Isaac ... first mention in Torah of one person loving another).
(Revised 11/10/09)
Genesis Chayei Sarah
Chayei Sarah
Genesis 23:1−25:18
I. Summary
A. Chayei Sarah = “Sarah lived” (to be 127 years old)
B. Sarah dies in Canaan at 127 (interpretation of “one hundred years and twenty years and twenty years old” = at age of 100, Sarah was as beautiful as she was at 20 and at the age of 20 she was as sinless as she was at 7). In seeking burial ground for Sarah, Abraham rejects offer of free land from Ephron, a Hittite, and rather purchases land (cave of Machpelah) from him “at the market price”. Abraham buries Sarah there. (Gen 23:1-20)
C. Abraham sends his eldest servant (unnamed but possibly Eliezer from Gen 15:2 … “heir to my household is Damascus Eliezer”) to find a bride for Isaac. Abraham directs servant to find bride from his birthplace of Haran (home of Abraham’s brother, Nahor) but not from Canaan where Abraham now lived [intermarriage with Canaanite = threat to Abraham’s destiny and specifically prohibited in Deut 7:1-3 … “you shall not intermarry with them (Canaanites)”]. Abraham also orders servant not to bring Isaac back to Canaan (wanting his son to be a stranger to Canaan … seeds of Judaism’s objection to mixed marriages). Servant prepares for trip, prays for luck (first prayer for divine guidance in Torah, albeit by a nameless individual). Prayer contains test created by servant for identifying Isaac’s bride, i.e. whoever offers water to his camels. (Gen 24:1-14)
D. Rebekah (Nahor’s granddaughter and Abraham’s grand-niece) shows her kindness by offering to draw water for servant and the servant's camels at the well. After giving Rebekah jewelry and money, servant asks if he could stay in her family’s house. (Gen 24:15-28)
E. The servant meets Rebekah's family (Bethuel, her mother and Laban, her brother) and recounts his encounter with Rebekah at the well. After obtaining Rebekah’s agreement, servant takes Rebekah to Isaac. Upon seeing Isaac approach her, Rebekah covers her face with a veil. Isaac brings Rebekah into the tent of his late mother, Sarah. Isaac marries Rebekah and gets “comfort from her after the death of his mother”. (Gen 24:29-67)
F. Abraham takes another wife, Keturah (was she Hagar?), and has six sons with her (listed) but Abraham gives all he owned to Isaac. At the age of 175, Abraham dies. Isaac and Ishmael bury him (significance of brothers who were never close coming together to bury their father … see II.G. below) in the cave of Machpelah with Sarah. (Gen 25:1-11)
G. Line of Ishmael is set out. Ishmael has 12 sons (parallels 12 sons of Isaac’s father, Nahor, and 12 tribes of Israel?). Ishmael dies at age of 137. (Gen 25:12-18)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Why Rebecca and Isaac were good for each other – As a water drawer, Rebekah is a life giver embracing all of God’s creatures. Isaac needs that energy since he is damaged … almost physically destroyed by his father and certainly emotionally destroyed by him. Isaac’s mother is gone, and he is alone (“Isaac loved her [Rebekah] and thus found comfort after his mother’s death”). With Isaac, Rebekah finds the freedom (commentary says Rebekah was living in a “house of scoundrels” and saw an opportunity to escape to a life that involved contact with more righteous people) to allow her to establish herself as a strong, independent woman. With Rebekah, Isaac finds the healing (from Akedah and his mother’s death) he so desperately needs and which allows him to grow and become the man he is meant to become … a transmitter of the covenant.
B. Rebekah’s consent – Rebekah’s family doesn’t immediately give Rebekah over to Abraham’s servant. They say she must first agree to marry Abraham ("Let us call the girl and ask for her reply" … 24:57). Rebekah gives permission (“I will go” … 24:58). Suggests (per Rashi) that a woman cannot be married against her will in Jewish law.
C. Significance of purchased caves at Machpelah – Purchase reflects Abraham’s desire to achieve a legitimate and irreversible hold over the land. Machpelah represents a visible sign of the future, i.e. a token title to the Promised Land.
D. Servant prayer – Fact that stipulation created by servant met precisely by Rebekah suggests God guided destiny of Isaac and Rebekah as well as answering servant’s prayer. Reinforced by Isaac’s bride being a crucial link in continuation of Abrahamic line and so defining test of prospective bride is surprisingly large responsibility for unnamed individual, i.e. suggests that God is really calling the shots.
E. Passivity of Isaac – Isaac has little impact on selection of his bride (consistent with times). Isaac’s virtual silence reinforces passivity as defining characteristic of Isaac (seen in Isaac’s apparent willingness to be sacrificed … contra, Isaac’s willingness to be sacrificed through his father’s act of faith reflects strength of Isaac). Least active of all patriarchs, Isaac doesn’t engage in any independent action to advance story.
F. Abraham’s priority re: finding bride for Isaac - Abraham’s only concern is that his daughter-in-law comes from the land of his birth. Once an appropriate bride has been found for Isaac, Abraham seems to feel that his job is finished and he is free to take on a new wife, Keturah, after Sarah’s death. The text never tells us if Abraham even met Rebekah: His only desire was to ensure the status of his progeny as Hebrews. Isaac's marriage to Rebecca marks the beginning of the Jewish people (?). Entire narrative viewed as Abraham’s deathbed legacy.
G. Isaac’s and Ishmael’s feelings towards Abraham – They had good reasons to hate their father. Isaac had the frightening experience of nearly being sacrificed. Abraham and Isaac never speak again. Ishmael was Abraham's firstborn son yet was denied the birthright and the inheritance. Furthermore, he saw his father play favorites with Isaac. Isaac had a circumcision and a weaning party, but Ishmael had only the circumcision. Sarah treated his mother, Hagar, harshly and Abraham allowed it. Worst of all, Abraham sent Ishmael away at Sarah’s command. Despite all of this, Isaac and Ishmael came together to bury their father. Part of brother conflict motif throughout Torah (Cain & Abel, Jacob and Esau, Joseph and his brothers … Moses and Aaron seem to be exception).
H. Veils - Torah uses the veil as a device to separate holy moments from everyday experience, e.g. 1) when Rebekah has her first look at Isaac (Gen 24:65) and 2) when Moses came down from Mount Sinai his skin was glowing so radiantly (accurately translated from karan … v. related word keren translated as horns = basis of erroneous image of Moses being horned) that Israelites were unable to look at him so he wore a veil unless he was speaking to God, or of God to the Israelites (Ex 34:33-35). Contra, veil used as device of deception, e.g. as explanation for 1) how Laban deceived Jacob into believing that Laban brought Rachael (who Jacob loved) to “marriage chamber” for Jacob rather than her older sister Leah (Gen 29:23) and 2) Judah not being able to recognize his daughter-in-law, Tamar, who exchanges her widow’s garb for a veil to deceive Judah into believing she is a prostitute and impregnating her (Gen 38:15).
(Revised 11/10/09)
Genesis 23:1−25:18
I. Summary
A. Chayei Sarah = “Sarah lived” (to be 127 years old)
B. Sarah dies in Canaan at 127 (interpretation of “one hundred years and twenty years and twenty years old” = at age of 100, Sarah was as beautiful as she was at 20 and at the age of 20 she was as sinless as she was at 7). In seeking burial ground for Sarah, Abraham rejects offer of free land from Ephron, a Hittite, and rather purchases land (cave of Machpelah) from him “at the market price”. Abraham buries Sarah there. (Gen 23:1-20)
C. Abraham sends his eldest servant (unnamed but possibly Eliezer from Gen 15:2 … “heir to my household is Damascus Eliezer”) to find a bride for Isaac. Abraham directs servant to find bride from his birthplace of Haran (home of Abraham’s brother, Nahor) but not from Canaan where Abraham now lived [intermarriage with Canaanite = threat to Abraham’s destiny and specifically prohibited in Deut 7:1-3 … “you shall not intermarry with them (Canaanites)”]. Abraham also orders servant not to bring Isaac back to Canaan (wanting his son to be a stranger to Canaan … seeds of Judaism’s objection to mixed marriages). Servant prepares for trip, prays for luck (first prayer for divine guidance in Torah, albeit by a nameless individual). Prayer contains test created by servant for identifying Isaac’s bride, i.e. whoever offers water to his camels. (Gen 24:1-14)
D. Rebekah (Nahor’s granddaughter and Abraham’s grand-niece) shows her kindness by offering to draw water for servant and the servant's camels at the well. After giving Rebekah jewelry and money, servant asks if he could stay in her family’s house. (Gen 24:15-28)
E. The servant meets Rebekah's family (Bethuel, her mother and Laban, her brother) and recounts his encounter with Rebekah at the well. After obtaining Rebekah’s agreement, servant takes Rebekah to Isaac. Upon seeing Isaac approach her, Rebekah covers her face with a veil. Isaac brings Rebekah into the tent of his late mother, Sarah. Isaac marries Rebekah and gets “comfort from her after the death of his mother”. (Gen 24:29-67)
F. Abraham takes another wife, Keturah (was she Hagar?), and has six sons with her (listed) but Abraham gives all he owned to Isaac. At the age of 175, Abraham dies. Isaac and Ishmael bury him (significance of brothers who were never close coming together to bury their father … see II.G. below) in the cave of Machpelah with Sarah. (Gen 25:1-11)
G. Line of Ishmael is set out. Ishmael has 12 sons (parallels 12 sons of Isaac’s father, Nahor, and 12 tribes of Israel?). Ishmael dies at age of 137. (Gen 25:12-18)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Why Rebecca and Isaac were good for each other – As a water drawer, Rebekah is a life giver embracing all of God’s creatures. Isaac needs that energy since he is damaged … almost physically destroyed by his father and certainly emotionally destroyed by him. Isaac’s mother is gone, and he is alone (“Isaac loved her [Rebekah] and thus found comfort after his mother’s death”). With Isaac, Rebekah finds the freedom (commentary says Rebekah was living in a “house of scoundrels” and saw an opportunity to escape to a life that involved contact with more righteous people) to allow her to establish herself as a strong, independent woman. With Rebekah, Isaac finds the healing (from Akedah and his mother’s death) he so desperately needs and which allows him to grow and become the man he is meant to become … a transmitter of the covenant.
B. Rebekah’s consent – Rebekah’s family doesn’t immediately give Rebekah over to Abraham’s servant. They say she must first agree to marry Abraham ("Let us call the girl and ask for her reply" … 24:57). Rebekah gives permission (“I will go” … 24:58). Suggests (per Rashi) that a woman cannot be married against her will in Jewish law.
C. Significance of purchased caves at Machpelah – Purchase reflects Abraham’s desire to achieve a legitimate and irreversible hold over the land. Machpelah represents a visible sign of the future, i.e. a token title to the Promised Land.
D. Servant prayer – Fact that stipulation created by servant met precisely by Rebekah suggests God guided destiny of Isaac and Rebekah as well as answering servant’s prayer. Reinforced by Isaac’s bride being a crucial link in continuation of Abrahamic line and so defining test of prospective bride is surprisingly large responsibility for unnamed individual, i.e. suggests that God is really calling the shots.
E. Passivity of Isaac – Isaac has little impact on selection of his bride (consistent with times). Isaac’s virtual silence reinforces passivity as defining characteristic of Isaac (seen in Isaac’s apparent willingness to be sacrificed … contra, Isaac’s willingness to be sacrificed through his father’s act of faith reflects strength of Isaac). Least active of all patriarchs, Isaac doesn’t engage in any independent action to advance story.
F. Abraham’s priority re: finding bride for Isaac - Abraham’s only concern is that his daughter-in-law comes from the land of his birth. Once an appropriate bride has been found for Isaac, Abraham seems to feel that his job is finished and he is free to take on a new wife, Keturah, after Sarah’s death. The text never tells us if Abraham even met Rebekah: His only desire was to ensure the status of his progeny as Hebrews. Isaac's marriage to Rebecca marks the beginning of the Jewish people (?). Entire narrative viewed as Abraham’s deathbed legacy.
G. Isaac’s and Ishmael’s feelings towards Abraham – They had good reasons to hate their father. Isaac had the frightening experience of nearly being sacrificed. Abraham and Isaac never speak again. Ishmael was Abraham's firstborn son yet was denied the birthright and the inheritance. Furthermore, he saw his father play favorites with Isaac. Isaac had a circumcision and a weaning party, but Ishmael had only the circumcision. Sarah treated his mother, Hagar, harshly and Abraham allowed it. Worst of all, Abraham sent Ishmael away at Sarah’s command. Despite all of this, Isaac and Ishmael came together to bury their father. Part of brother conflict motif throughout Torah (Cain & Abel, Jacob and Esau, Joseph and his brothers … Moses and Aaron seem to be exception).
H. Veils - Torah uses the veil as a device to separate holy moments from everyday experience, e.g. 1) when Rebekah has her first look at Isaac (Gen 24:65) and 2) when Moses came down from Mount Sinai his skin was glowing so radiantly (accurately translated from karan … v. related word keren translated as horns = basis of erroneous image of Moses being horned) that Israelites were unable to look at him so he wore a veil unless he was speaking to God, or of God to the Israelites (Ex 34:33-35). Contra, veil used as device of deception, e.g. as explanation for 1) how Laban deceived Jacob into believing that Laban brought Rachael (who Jacob loved) to “marriage chamber” for Jacob rather than her older sister Leah (Gen 29:23) and 2) Judah not being able to recognize his daughter-in-law, Tamar, who exchanges her widow’s garb for a veil to deceive Judah into believing she is a prostitute and impregnating her (Gen 38:15).
(Revised 11/10/09)
Saturday, November 7, 2009
Genesis Vayeira
Vayeira
Genesis 18:1−22:24
I. Summary
A. Vayeira = (God) “appeared" (to him).
B. Abraham welcomes three visitors (angels of God?) who announce that Sarah will bear a son in one year. Sarah laughs to herself (though God hears her laugh) at the prospect of getting pregnant in light of Abraham’s advanced age (v. Abraham laughing at the same prospect in 17:17). God asks Abraham why Sarah laughed and why she thought she was too old to give birth (v. her actual thought that Abraham was too old). (18:1-15)
C. God questions whether God should tell Abraham of God’s intent to destroy Sodom. Acknowledging that God chose Abraham to teach people to uphold covenant, God tells Abraham that Sodom will be destroyed. The three men leave and go towards Sodom. Abraham negotiates (pleads?) with God (validating our ability to question behavior of God … never be afraid to provoke, even God, for the cause of justice) over number of innocent Sodomites whose presence will save Sodom from God’s destruction … 50 innocents at first but gets God to agree to 10 (basis for # needed for minyun?) innocents required to save all of Sodom including sinners. (18:16-33)
D. Two “emissaries” (two of original three angels from 18:2?) come to Lot’s house in Sodom and accept Lot’s invitation to enter his house (though initially rejecting invitation). Lot’s house is attacked by Sodomites (highlighting community’s depravity) seeking Lot’s two visiting guests. Lot offers up his virgin daughters to marauders as a substitute (though Lot presumably knew marauders would not take his daughters since marauders were homosexuals as evidenced by their original intent to “have” the two male visitors). The two guests save Lot and his family by striking marauders with “a blinding light”. The guests then warn Lot to leave Sodom with his family since the two men were going to destroy Sodom. Lot, his (unnamed) wife and his two daughters escape (son-in-laws thought Lot was joking so stayed in Sodom) as Sodom and Gomorrah are being destroyed (by “brimstone and fire”). Lot's wife looks back (why?) and is turned into a pillar of salt. (19:1-29)
E. With no man left on earth (“to couple with us in the way of all the earth”?), Lot’s daughters get Lot drunk and both “lay with” Lot who had no awareness of what was happening (connected to prior incident of Lot offering his daughters to marauders?). Lot’s daughters bear children who become the founders of the nations Moab and Ammon. (19:30-38)
F. Abimelech, king of Gerar, is attracted to Sarah. Abraham claims that Sarah is his sister (same story three times … see Genesis 12:10-20 and 26:1-16 = same incident retold v different incidents?). King seizes Sarah. In punishment, God closes wombs of king’s household. God tells king of deception (in a dream). King gives Abraham riches and frees them. God forgives king (undoing prior punishment) and allows king’s household to have children (20:1-18)
G. Isaac (from root of word meaning laughter … note Sarah laughing to herself in 18:12) is born to Sarah (when Abraham is 100 years old), circumcised, and weaned. Sarah demands that Hagar and her son, Ishmael be sent away to prevent Ishmael; from sharing inheritance with Isaac. God tells Abraham to agree to Sarah’s wants re: Ishmael). Hagar and Ishmael are sent away (for the second time … see 16:6-7) to “wander aimlessly in the wilderness”. An angel saves their lives by allowing Hagar to find water for thirsting Ishmael (“God then opened her eyes and she saw a well”). (21:1-21)
H. Abimelech and Abraham conclude a mutual non-aggression pact. (21:22-31)
I. God tests Abraham, instructing him to sacrifice Isaac on Mount Moriah. When Abraham is on verge of sacrificing Isaac (who is remarkably compliant and silent through ordeal), an angel shows Abraham a ram to sacrifice instead of Isaac. Angel tells Abraham that because he was willing to sacrifice his son, God will bless Abraham “greatly” making his descendants “as numerous as the stars of heaven”. Abraham (what about Isaac?) returns to Beersheba with his servant lads”. (22:1-19)
J. Abraham is told that the wife and concubine of his brother, Nahor, together bore eleven children (whom, with Isaac, parallel twelve tribes of Israel). 22:20-24
II. Torah Commentary (Plaut, various websites and prior Hevreh discussions)
A. God’s white lie - When told that she would indeed bear a son, Sarah notes Abraham’s age as reason for improbability of her bearing child. "Am I to have enjoyment--with my husband so old?"; however, in reporting her words to Abraham, God modifies her statement (understanding that Abraham would be hurt by Sarah's assertion that Abraham is too old to father a child) so tells Abraham that Sarah referred, instead, to her own age. "Shall I in truth bear a child, old as I am?" God is willing to ignore questions of integrity in order to preserve Abraham's dignity and the peace between husband and wife. Suggests honesty is a value only insofar as it leads to growth, compassion and peace.
B. Abraham’s negotiation with God – The point of Abraham’s negotiation with God was not to change the predetermined outcome (God knew all along that there were not enough righteous people to save the Sodom and Gomorrah) but rather to offer Abraham the opportunity to demonstrate Abraham’s own righteousness by pressing God to save the cities for the sake of the righteous among Sodomites. God knew that Abraham would rise to press the point of justice. Suggests that 1) Abraham’s faith in a God of righteousness was a possible reason for God choosing Abraham, 2) God must follow a standard of justice comprehensible to Abraham and 3) humans can play an active role in determining what is right and wrong in the context of their covenant with God. Contra, only after Abraham has proven he will obey God’s command to sacrifice Isaac is a ram provided in Isaac's place … suggests that there is no alternative to the acceptance of God's will and that the human role in the covenant is passive submission.
C. Sin of Sodom and Gomorrah - Inhospitality (sexual aggression towards Lot’s two “guests”) but tradition suggests social rather than sexual aggression, i.e. pride, fullness of self and careless ease. Especially unforgivable since Sodom was rich city, i.e. sin of inhospitality may have been forgivable of a poor city suggesting affluence without social concern is self-destructive. Alternative = sin of omission in that no Sodomite objected to stop attempted molestation of Lot’s two guests.
D. Interpretations of Akedah – 1) Abraham’s exemplary devotion to God = justification for the future blessings that God promises to shower upon Abraham and his descendants. 2) Midrash suggests that God never really asked Abraham to slaughter Isaac, only to prepare him as a burnt offering. Lesson = we need to learn how to interpret carefully what God wants of us without doing harm in the process. 3) Akedah = an illustration of faithfulness (obedience) rather than a test of faith (in God). God knew Abraham would pass test so made Abraham a standard bearer or role model for people to follow. 4) Humans must occasionally be misled by God making us work at maintaining faith which strengthens our faith (v. if God made everything clear, pious people would be timid automatons).
E. Reconcile Abraham objection to God’s decision to kill all Sodomites with his silence in face of God telling him to sacrifice Isaac – Killing of Sodomites was an execution whereas killing of Isaac was (to be) a ritual sacrifice. Variation = Abraham’s objection to killing of Sodomites was an act of social justice whereas his objection to sacrifice of Isaac would have been steeped in self-interest.
F. God testing Abraham - God telling Abraham to accede to Sarah’s wish to send Hagar and Ishmael away into wilderness was God’s first test of Abraham’s faith. Akedah became the second test.
G. Human love v. Divine will – 1) Can “blind faith” in God be wrong? Should personal compassion always take back seat to heeding word of God (as it did with Abraham re: i) his willingness to sacrifice Isaac and ii) his compassion for Hagar and Ishmael yielding to divine request when Abraham heeds God’s advice to let Sarah have her way and send away Hagar and Ishmael.)? 2) What are the screens we use determine “right” course of action? Follow word of God and Torah (is it possible to live by literal commands of Torah … presumably no)? Follow your own instinct (problems with false perceptions, people with evil inclinations, etc.)?
H. Elements of free will – Torah originated guidelines for free will include i) hi’neini = “I am here” Moses, Abraham, Isaac, ii) She’ma Yisrael = Hear O Israel … give ear… be in the moment, iii) “Justice, justice shall you pursue” (Deut.16:20) and iv) righteousness/tzedakah. Human guidelines for free will include i) subjective determination of what is “right”, ii) human love (see prior comment) and iii) instincts. Lots of opportunities for conflicting indications of what to do … how reconciled?
I. Relationships between our patriarchs and their spouses - Abraham sees Sarah in the most positive of lights e.g. even at 90, when Sarah is described as wrinkled, Abraham sees Sarah as an object to provoke the desires of men and even a king (Abimelech). Is beauty seen by Abraham in Sarah = beauty in her wisdom that comes with her age or some other non-physical beauty?
J. Moral and ethical relativity of Torah – God's laws are not absolute and have room for interpretation in context of circumstances. Consider following instances of innocent trickery: 1) Lot offering up his two virgin daughters to marauders to save skin of two visitors (excuse = Lot knew marauders would not take daughters?). 2) Abraham lies when he claims Sarah is his wife in order to save his own skin (excuse = breaking God’s law to save a life?). 3) God asking Abraham to do sacrifice Isaac (excuse = God knew sacrifice would not happen?). 4) God not negotiating with Abraham in good faith re: Sodom (excuse = God knew there were not enough innocents to save Sodom?).
(Revised 11/7/09)
Genesis 18:1−22:24
I. Summary
A. Vayeira = (God) “appeared" (to him).
B. Abraham welcomes three visitors (angels of God?) who announce that Sarah will bear a son in one year. Sarah laughs to herself (though God hears her laugh) at the prospect of getting pregnant in light of Abraham’s advanced age (v. Abraham laughing at the same prospect in 17:17). God asks Abraham why Sarah laughed and why she thought she was too old to give birth (v. her actual thought that Abraham was too old). (18:1-15)
C. God questions whether God should tell Abraham of God’s intent to destroy Sodom. Acknowledging that God chose Abraham to teach people to uphold covenant, God tells Abraham that Sodom will be destroyed. The three men leave and go towards Sodom. Abraham negotiates (pleads?) with God (validating our ability to question behavior of God … never be afraid to provoke, even God, for the cause of justice) over number of innocent Sodomites whose presence will save Sodom from God’s destruction … 50 innocents at first but gets God to agree to 10 (basis for # needed for minyun?) innocents required to save all of Sodom including sinners. (18:16-33)
D. Two “emissaries” (two of original three angels from 18:2?) come to Lot’s house in Sodom and accept Lot’s invitation to enter his house (though initially rejecting invitation). Lot’s house is attacked by Sodomites (highlighting community’s depravity) seeking Lot’s two visiting guests. Lot offers up his virgin daughters to marauders as a substitute (though Lot presumably knew marauders would not take his daughters since marauders were homosexuals as evidenced by their original intent to “have” the two male visitors). The two guests save Lot and his family by striking marauders with “a blinding light”. The guests then warn Lot to leave Sodom with his family since the two men were going to destroy Sodom. Lot, his (unnamed) wife and his two daughters escape (son-in-laws thought Lot was joking so stayed in Sodom) as Sodom and Gomorrah are being destroyed (by “brimstone and fire”). Lot's wife looks back (why?) and is turned into a pillar of salt. (19:1-29)
E. With no man left on earth (“to couple with us in the way of all the earth”?), Lot’s daughters get Lot drunk and both “lay with” Lot who had no awareness of what was happening (connected to prior incident of Lot offering his daughters to marauders?). Lot’s daughters bear children who become the founders of the nations Moab and Ammon. (19:30-38)
F. Abimelech, king of Gerar, is attracted to Sarah. Abraham claims that Sarah is his sister (same story three times … see Genesis 12:10-20 and 26:1-16 = same incident retold v different incidents?). King seizes Sarah. In punishment, God closes wombs of king’s household. God tells king of deception (in a dream). King gives Abraham riches and frees them. God forgives king (undoing prior punishment) and allows king’s household to have children (20:1-18)
G. Isaac (from root of word meaning laughter … note Sarah laughing to herself in 18:12) is born to Sarah (when Abraham is 100 years old), circumcised, and weaned. Sarah demands that Hagar and her son, Ishmael be sent away to prevent Ishmael; from sharing inheritance with Isaac. God tells Abraham to agree to Sarah’s wants re: Ishmael). Hagar and Ishmael are sent away (for the second time … see 16:6-7) to “wander aimlessly in the wilderness”. An angel saves their lives by allowing Hagar to find water for thirsting Ishmael (“God then opened her eyes and she saw a well”). (21:1-21)
H. Abimelech and Abraham conclude a mutual non-aggression pact. (21:22-31)
I. God tests Abraham, instructing him to sacrifice Isaac on Mount Moriah. When Abraham is on verge of sacrificing Isaac (who is remarkably compliant and silent through ordeal), an angel shows Abraham a ram to sacrifice instead of Isaac. Angel tells Abraham that because he was willing to sacrifice his son, God will bless Abraham “greatly” making his descendants “as numerous as the stars of heaven”. Abraham (what about Isaac?) returns to Beersheba with his servant lads”. (22:1-19)
J. Abraham is told that the wife and concubine of his brother, Nahor, together bore eleven children (whom, with Isaac, parallel twelve tribes of Israel). 22:20-24
II. Torah Commentary (Plaut, various websites and prior Hevreh discussions)
A. God’s white lie - When told that she would indeed bear a son, Sarah notes Abraham’s age as reason for improbability of her bearing child. "Am I to have enjoyment--with my husband so old?"; however, in reporting her words to Abraham, God modifies her statement (understanding that Abraham would be hurt by Sarah's assertion that Abraham is too old to father a child) so tells Abraham that Sarah referred, instead, to her own age. "Shall I in truth bear a child, old as I am?" God is willing to ignore questions of integrity in order to preserve Abraham's dignity and the peace between husband and wife. Suggests honesty is a value only insofar as it leads to growth, compassion and peace.
B. Abraham’s negotiation with God – The point of Abraham’s negotiation with God was not to change the predetermined outcome (God knew all along that there were not enough righteous people to save the Sodom and Gomorrah) but rather to offer Abraham the opportunity to demonstrate Abraham’s own righteousness by pressing God to save the cities for the sake of the righteous among Sodomites. God knew that Abraham would rise to press the point of justice. Suggests that 1) Abraham’s faith in a God of righteousness was a possible reason for God choosing Abraham, 2) God must follow a standard of justice comprehensible to Abraham and 3) humans can play an active role in determining what is right and wrong in the context of their covenant with God. Contra, only after Abraham has proven he will obey God’s command to sacrifice Isaac is a ram provided in Isaac's place … suggests that there is no alternative to the acceptance of God's will and that the human role in the covenant is passive submission.
C. Sin of Sodom and Gomorrah - Inhospitality (sexual aggression towards Lot’s two “guests”) but tradition suggests social rather than sexual aggression, i.e. pride, fullness of self and careless ease. Especially unforgivable since Sodom was rich city, i.e. sin of inhospitality may have been forgivable of a poor city suggesting affluence without social concern is self-destructive. Alternative = sin of omission in that no Sodomite objected to stop attempted molestation of Lot’s two guests.
D. Interpretations of Akedah – 1) Abraham’s exemplary devotion to God = justification for the future blessings that God promises to shower upon Abraham and his descendants. 2) Midrash suggests that God never really asked Abraham to slaughter Isaac, only to prepare him as a burnt offering. Lesson = we need to learn how to interpret carefully what God wants of us without doing harm in the process. 3) Akedah = an illustration of faithfulness (obedience) rather than a test of faith (in God). God knew Abraham would pass test so made Abraham a standard bearer or role model for people to follow. 4) Humans must occasionally be misled by God making us work at maintaining faith which strengthens our faith (v. if God made everything clear, pious people would be timid automatons).
E. Reconcile Abraham objection to God’s decision to kill all Sodomites with his silence in face of God telling him to sacrifice Isaac – Killing of Sodomites was an execution whereas killing of Isaac was (to be) a ritual sacrifice. Variation = Abraham’s objection to killing of Sodomites was an act of social justice whereas his objection to sacrifice of Isaac would have been steeped in self-interest.
F. God testing Abraham - God telling Abraham to accede to Sarah’s wish to send Hagar and Ishmael away into wilderness was God’s first test of Abraham’s faith. Akedah became the second test.
G. Human love v. Divine will – 1) Can “blind faith” in God be wrong? Should personal compassion always take back seat to heeding word of God (as it did with Abraham re: i) his willingness to sacrifice Isaac and ii) his compassion for Hagar and Ishmael yielding to divine request when Abraham heeds God’s advice to let Sarah have her way and send away Hagar and Ishmael.)? 2) What are the screens we use determine “right” course of action? Follow word of God and Torah (is it possible to live by literal commands of Torah … presumably no)? Follow your own instinct (problems with false perceptions, people with evil inclinations, etc.)?
H. Elements of free will – Torah originated guidelines for free will include i) hi’neini = “I am here” Moses, Abraham, Isaac, ii) She’ma Yisrael = Hear O Israel … give ear… be in the moment, iii) “Justice, justice shall you pursue” (Deut.16:20) and iv) righteousness/tzedakah. Human guidelines for free will include i) subjective determination of what is “right”, ii) human love (see prior comment) and iii) instincts. Lots of opportunities for conflicting indications of what to do … how reconciled?
I. Relationships between our patriarchs and their spouses - Abraham sees Sarah in the most positive of lights e.g. even at 90, when Sarah is described as wrinkled, Abraham sees Sarah as an object to provoke the desires of men and even a king (Abimelech). Is beauty seen by Abraham in Sarah = beauty in her wisdom that comes with her age or some other non-physical beauty?
J. Moral and ethical relativity of Torah – God's laws are not absolute and have room for interpretation in context of circumstances. Consider following instances of innocent trickery: 1) Lot offering up his two virgin daughters to marauders to save skin of two visitors (excuse = Lot knew marauders would not take daughters?). 2) Abraham lies when he claims Sarah is his wife in order to save his own skin (excuse = breaking God’s law to save a life?). 3) God asking Abraham to do sacrifice Isaac (excuse = God knew sacrifice would not happen?). 4) God not negotiating with Abraham in good faith re: Sodom (excuse = God knew there were not enough innocents to save Sodom?).
(Revised 11/7/09)
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