Continuity

 Chaye Sarah

Gen. 23:1-25:18

 

Précis: The parasha begins with the counting the days of the life of Sarah (Chaye Sarah) and with her death. It continues with a detailed description of the purchase of the cave of Machpela by Abraham for a family burial site. Abraham orders his servant to go to Abraham’s ancestral home to obtain a wife for Isaac, and after a series of fulfilled signs, the servant finds Rebecca. Rebecca returns with the servant; she and Isaac meet, fall in love at first sight, and become man and wife. The parasha ends with the death of Abraham, and his burial by Isaac and Ishmael in the family plot.

 

Gen. 24:1-10 “Abraham said to his servant, the elder of his house, that ruled over all he had...that 'You shall not take a wife for my son from among the daughters of Canaan, where I dwell, but you shall go to my country, and my kindred, and take a wife for my son Isaac.’ ... And his servant swore to him concerning the matter."

 

These are Abraham’s final words recorded in our text. The statement is about continuity after his death, highlighted by marriage for his son, necessary for the continuation of the covenantal relationship between God and the descendants of Abraham.

            

Americans this week are experiencing the fact that the current President of the United States seems more intent on his personal future than upon the continuity of our national character and democratic ideals. He argues, entirely without any evidence, that he somehow was deprived of a fair election, and that President-elect Biden, the Democrats and the media (including Fox News!) “stole” or “rigged” the election. He has forbidden the Director of the General Service Agency from providing the Biden team with transition assistance (access to files, access to employees, and office space) which has been the law since 1963. He is reportedly considering ways to void state ballot counts and have GOP legislatures appoint Trump delegates to the Electoral College. If you think this is impossible, look up the Hayes/Tilden election.

            A Presidential transition is at the best of times difficult, tedious, and vitally important. With record numbers of unemployed Americans, with a raging pandemic claiming ever-increasing numbers of lives here and abroad, and with potential challenges around the world, a failure to assist in continuity of our government is astounding (although in truth not unexpected).

            This week, when we recite a prayer for our country on Shabbat morning, I will be praying that the next weeks result in an acceptance that transition to new leadership in the White House is a “fact” which will be recognized and acted upon properly by those currently in leadership positions of our beloved nation.

Here I am

 Vayera

Gen. 18:1-22:24         

 

Précis: God “appeared” (vayera) to Abraham in the form of three travelers to whom Abraham shows hospitality. They promise the birth of Isaac, overheard by Sarah (who laughs). God reveals His plans for the destruction of Sodom and Gomorrah, and Abraham argues for its salvation for the sake of any innocents who might dwell there. The scene shifts to Sodom where Lot lives, and he and his family are rescued first from an unruly mob and then from the destruction of the city itself. Lot’s wife glances back and turns into the pillar of salt. His daughters, fearing that they are the last females alive, make Lot drunk and engage in sexual relations with him, later giving birth to founders of the tribes of Moab and Ammon (traditional adversaries of the Israelites).

Back with Abraham, Sarah conceives and gives birth to Isaac. She becomes unhappy with the continued presence of Ishmael and prevails upon Abraham to expel Ishmael and Hagar from the household, which he does (after being promised by God that Ishmael, too, will be the father of a great nation). Thereafter, the story continues with the attempted sacrifice of Isaac by Abraham, called “the Akedah” (the Binding of Isaac).

 

Gen. 22 1-12 “Sometime later God tested Abraham. He said to him, ‘Abraham!’ ‘Here I am,’ he replied. Then God said, ‘Take your son, your only son, whom you love—Isaac—and go to the region of Moriah. Sacrifice him there as a burnt offering on a mountain I will show you’…. Isaac spoke up and said to his father Abraham, ‘Father?’ ‘Yes, my son?’ Abraham replied. ‘The fire and wood are here,’ Isaac said, ‘but where is the lamb for the burnt offering?’ Abraham answered, ‘God will provide the lamb for the burnt offering, my son.’ And the two of them went on together… Abraham built an altar there and arranged the wood on it. He bound his son Isaac and laid him on the altar, on top of the wood. Then he reached out his hand and took the knife to slay his son. But the angel of the Lord called out to him from heaven, ‘Abraham! Abraham!’ ‘Here I am,’ he replied. ‘Do not lay a hand on the boy,’ he said. ‘Do not do anything to him. Now I know that you fear God, because you have not withheld from Me your son, your only son.’”

 

            There is probably no story in our foundational saga better known – or more debated – than the tale told in these verses. Why is Abraham “tested?” Why does he not resist as he did with Sodom? Where is Sarah? Why is Isaac so compliant? Is Abraham a hero or a villain?

            Erica Brown has written on some of these issues (Weekly Jewish Wisdom,12/24/15) She recalls a “joke:” Why is it when I talk to God it's called prayer, but when God talks to me, it's called schizophrenia? Our text in Genesis has God speaking to many individuals, and the response is often “hineni” - here I am.  She explains that the meaning of the word should be interpreted to mean that I am fully present in this moment in time and poised to take on my assignment.

            Hineni shows a readiness to accept a mission or task which usually entails danger.  It’s used not only between God and an individual, but sometimes in response to an angel or a parent. She notes that in the Book of Esther, the response is from one person to another.

            The text is usually seen as a “call” rather than a request. But the Torah invites us to ask: if you want to get someone to do something, you have to ask. Hineni is a call to action, and within it contains the power of invitation. When we are in a “hineni moment,” we need to understand the importance of the invitation and act upon it.

            What must we do? I submit that when faced with challenges we need to say, “Here I am. Send me.”