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)