Little Signs

Vayera

Genesis 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 daughters 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. 19:15-16 “The angels urged Lot on, saying ‘Up. Take your wife and your two remaining daughters, lest you be swept away by the inequity of the city.’ Still he lingered...”

            The Torah reading is accompanied by notation (“trop”) which provides the reader with the correct “tune” for the chanting. (These notations are not written in the actual Torah scroll, but appear in early manuscripts, also serving as important clues to pronunciation and grammar.) In this verse, above the word “lingered,” we find a rare trop sign, called a “shalshelet” which is chanted with a long series of quivering notes, going higher in frequency until abruptly ending.

            Even these signs can give us insight into the reading. The shalshelet is found in three Genesis stories which on the surface are unrelated. The first is here, and concerns Lot and the destruction of Sodom. He has been told by angels to leave Sodom because it is about to be destroyed, but “still he lingered.” The implication is that he lingered because he was conflicted about leaving his city and home. Even though it was about to be destroyed, and even though he knew that the destruction was deserved, he lingered before fleeing.

            In a second shalshelet story, Eliezer, on the mission from his master Abraham to find a wife for Isaac, decides to pray to God to seek a sign; his first word of prayer “vayomar” (he said) includes the shalshelet. According to the midrash (Gen. Rabbah 59:12), Eliezer had hopes that his own daughter would be selected to be the wife of Isaac. Should his mission fail, perhaps his daughter would be selected. So he prayed, albeit somewhat reluctantly.

            The third shalshelet tale, the story of Joseph and Potiphar’s wife, finds Joseph as the object of seduction. The shalshelet appears over the phrase “he refused” (Genesis 39:8 “vayema’aine”). The rabbis assume that this was a reluctant refusal. After all, a slave boy had become wealthy in his master’s service; a beautiful woman was offering herself to him. He wrestles with this temptation and does the right thing.

            The shalshelet sign reminds us that Biblical characters were human. They encountered temptation and they wrestled with their consciences. They knew the right thing to do, and they did it, but not easily nor without question. There is an important lesson here for all of us. To be human is to face temptation. To live a good life is to overcome temptation, even reluctantly. It is better to make the right decision reluctantly than to make the wrong decision.

Leaving our Comfort Zones

Lech Lecha

Genesis 12:1 -17:27

Précis: This parasha, “get you up” or “go yourself” (lech lecha) begins with “the call” of Abram to leave his home and depart for a new land. At God’s command, Abram and Sarai journey to Canaan. When famine strikes, they travel to Egypt, where Sarai is taken into Pharaoh’s harem after Abram calls her his “sister,” but she escapes without harm. They then leave Egypt, with Abram now a rich man. To avoid family squabbles, Abram separates himself from his nephew Lot (who moves to Sodom), but Abram is forced to rescue Lot and reaches a negotiated settlement with the locals. God promises Abram an heir. Because Sarai is barren, she offers Abram her servant (Hagar), and Hagar gives birth to a son, Ishmael. Abram is then promised a son through Sarai, to be his true heir. Abram’s name is changed to Abraham, and Sarai’s to Sarah, in recognition of the new Covenant with God, which is then symbolized by circumcision.

Gen. 12:1 “And Adonai said to Abram, ‘Go forth from your land and your birthplace and your father’s house to the land that I will show you.’

            Perhaps it is overused, but the “journey” as a metaphor for life persists because it is appropriate. These days, we often speak of our own “Jewish journey” and so it can come as something of a shock to read about the very first “Jewish journey.” Abram’s Jewish journey is undertaken without the angst and introspection which seems part of the modern counterpart.

            God’s command to Abram comes in two words: “Lech lecha.” Biblical Hebrew suggests that this is a command in the imperative form (hence the translation “go forth”). But we can also translate the phrase as “take yourself.” It places stress on the recipient, who is to understand that this is not a matter of choice and is not about some unimportant request. Abram is on notice that he is about to undertake something of significant importance. He does not question, he does.

            As usual, the fact that two words are used when one would have been sufficient did not escape notice of the Sages. They suggest that the two word phrase should be understood as something like “go for yourself” or “go for your own good.”

            In a more modern interpretation, we could see God telling Abram to leave his "comfort zone" (his land, his birthplace, and father’s house) to an unspecified destination which might offer the potential of the utmost importance. Our own Jewish journeys, like Abram’s, require us to leave the comfort of the way we live and accept the challenges of new thoughts, beliefs, or practices. We need to be willing to go to a different “place” if our journey is to continue. Abram left his comfort zone and by doing so, a nation was created. While we may not be creating new nations, our choices to proceed on our own Jewish journeys can be inspired by Abram’s conviction and faith. That’s what makes the metaphor timeless.