Beth Elohim Messianic Synagogue
Parashah #4: Vayera (He appeared) B’resheit (Genesis) 18:1-22:24
Haftarah: M’lakhim Bet (2 Kings) 4:1-23
B’rit Chadashah: Hebrews 6:13-20
Today we are going to launch from the title of this parashah Vayera, which translates as He appeared, and apply the concept in its fullness with a discussion on Chapter 22.
The binding of Isaac, the Akedah in Hebrew with variations in spelling indeed comes from the Hebrew word for “to bind” in verse 9. This ultimate test of Avraham’s faith and trust which by their definition includes commitment, ends Avraham’s spiritual odyssey. The binding of Isaac was the tenth test for this amazing man of G-d, whose righteousness is spoken of in Hebrews 11. The first trial described in a Midrash by as Avraham being delivered from a furnace into which he was cast by Nimrod. This narrative is found in the Talmud (Genesis Rabbah 38:11). But it is not found in G-d’s Torah, Book of Josephus who is considered the author of what is considered the most authoritative writings of the first century, or even Second Temple literature.
Concerning Josephus, he wrote of the history of the Jews from the reign of Antiochus Epiphanes (175-163 B.C.E) to the fall of Masada in 73 AD. Without getting into too much detail about Josephus, it is important to add that he was the son of Joseph ben Mattias and was a descendant of the priestly line and was of Hasmonean descent. He was briefly associated with the Essenes and then at the age of 19 chose to join the Pharisees. His writings are considered of incomparable value for determining the setting of the inter-testamental and “New” Testament times. It seems like the earliest surviving text to incorporate the narrative is found in the Biblical Antiquities of Pseudo-Philo (6:16-17; circa first or second century BCE. However, in this narrative Nimrod is not considered Avraham/s primary antagonist. In this literature his greatest enemy was another biblical character, Yoktan. The source of the story about Avraham being delivered from a furnace is based on a derasha on the name of Ur of the Chaldeans from which Avraham was raised. A derasha can be described as a way to teach a concept using the vernacular explanation so the meaning or the concept of the text teaching would be more widely understood by the common people.
This location, Ur of the Chaldeans, has been creatively interpreted by some ancient use of exegesis to literally mean fire or flames. Accordingly, Genesis 15:7 was understood as the “I am the L-rd who rescued you from the midst of the fire of the Chaldeans.”
The above narrative, whether true or not would have provided an example of Avraham’s willingness to sacrifice himself, independent from any command by G-d. However, G-d’s Torah dedicates significant space describing the binding of Avraham’s son, the son of promise, his only son with Sarah. This was an incomprehensible test. It was a unique test which defines the type of relationship every true believer should strive for with YHVH/Yahshua. The other tests Avraham experienced make sense to those who have come to understand that G-d requires an active faith and trust; a commitment to surrender material resources, basic comforts, and possibly our lives as we serve our G-d. But the last test, the binding of Isaac defied rationale. All other tests were reasonable although difficult, requiring an ever-growing faith and trust in G-d. But to kill Isaac would mean destroying everything Avraham and Sarah lived for; their future previously described and promised by G-d. Yet, Avraham did not waiver or hesitate. He surrendered everything of himself, turning himself inside out and surrendering everything within him to G-d and His will.
G-d’s imperative supersedes our human idea of “common sense.” It is G-d’s will to define commitment to Him. The true believer interchangeably referred to as a “true Jew” defined in Romans 1-3 keeps G-d’s commands out of love because they are defined as His will. Although there are levels of mitzvot, the idea behind obeying any of them is the same; a commitment to YHVH/Yahshua with our whole heart, mind, and might/resources.
We may ask about other biblical characters and compare their sacrifices to Avraham’s surmising whether there were greater sacrifices than Avraham’s. An example for comparison is Chanah who witnessed the deaths of her seven sons because they would not bow down to a pagan idol. Chanah also died when she jumped off a roof after the death of her last son. This narrative is found in 2 Maccabees.
The answer to this question of who was more committed to G-d or who sacrificed the most is that Avraham set the standard. He was the first to demonstrate a willingness to sacrifice everything including his most prized treasure against all human logic. His willingness to live what would be written later in Deuteronomy 6:4-11 as the will of G-d for every human shows us that we can follow G-d’s commands, laws, and statutes; that they are not above or below us. Neither are they a burden (Deut.30:11-14).
There is an additional response that is often not considered. G-d’s Torah tells us that “And Avraham rose early in the morning.” This means that he was able to sleep, knowing what he was tasked with doing! How did he do it? According to Rabbi A.L Scheinbaum who wrote “the Peninim Anthology (2006), the answer is that Avraham was so evenly minded that neither depression nor anxiety affected his willingness to obey G-d’s instructions. A person of lesser internalized faith and trust would have been devastated to the point of losing sleep and possibly other destructive behaviors. For Avraham, accomplishing the mission of obedience to G-d’s will was his reason for living. This priority placing G-d before all others in our lives and all possessions is reflected throughout G-d’s Torah. Our G-d is a jealous G-d and requires allegiance to Him only (Ex. 34:14; 20:5). Yahshua reiterated his purpose for coming to earth in this context in Matthew 10:34, and the only thing that is important when all is said and done is found in the last paragraph of Ecclesiastes (12:13-14). That is “Let us hear the conclusion of the whole matter: fear G-d and keep his commandments; for this is the whole duty of man.”
May we refer to the story of Avraham often and adjust our lives physically, mentally, and spiritually toward the level of love, faith, trust, and total commitment to YHVH/Yahshua as Avraham demonstrated so long ago.
Haftarah: M’lakhim Bet (2 Kings) 4:1-23
This Haftarah focuses on the hospitality of Avraham expressed in this scripture in a different way. In the case of Avraham, the events describing the three “men” who Avraham rushed to meet while setting at his tent shortly after his circumcision certainly demonstrates hospitality. He immediately insisted that the visitors partake of choicest flour made into bread, and a choice calf, curds and milk. Although in the parashah the heavenly prediction by one of the “guests” that Sarah would no longer be barren is not tied into Avraham’s hospitable actions, in the Haftarah the reward for hospitality is evident. The Shunamite woman who provided for lodging and food for Elisha was rewarded with a promise that she would bare a son the following year (2 Kings 4;15).
A second example is found in 2 Kings 4:1 whereby a certain woman cried out to Elisha, where “cried out” signifies an appeal for legal assistance. A creditor seized the woman’s children in exchange for an unpaid debt. The woman’s husband had been a servant of G-d, and she told Elisha that she had nothing to use as payment for her children except one flask of oil. G-d rewarded this family on two counts. First, the woman’s deceased husband served G-d. Secondly, the woman demonstrated trust in what Elisha told her to do. She borrowed containers, and G-d filled them with oil to the point where she ran out of containers. Elisha then instructed her to sell the oil, pay her debt, and live on the remainder.
The above comparisons are useful in describing some of the various ways in which hospitality may be demonstrated by those who love G-d and are rewarded. Note that G-d’s reward for faithful service should never be taken for granted or assumed as we strive to serve Him out of love and humility. Also reward/blessings from G-d do not occur according to our “schedules.” IF G-d chooses to reward us temporally, the reward is given in His time. In some cases like in the lives of some of the prophets and other true believers, the reward/s may not be seen until they/we arrive in the Olam haba (world to come).
B’rit Chadashah: Hebrews 6:13-20
In this narrative we see that G-d indeed rewarded Avraham in his lifetime in at least one way. Avraham experienced the fulfillment of G-d’s promise to give him a son. Beyond that, G-d preserved Isaac, rewarding Avraham for his faithfulness and trust that G-d’s will was perfect and unquestionable. Furthermore, G-d added an oath to His promise “so that through two unchangeable things, in neither of which G-d could lie, we, who have fled to take a firm hold on the hope set before us, would be strongly encouraged. We have this hope as a sure and safe anchor for ourselves, a hope that goes right on through to what is inside the parokhet (curtain), where a forerunner has entered on our behalf, namely, Yahshua, who has become a cohen gadol forever, to be compared with Malki-Tzedek.”
Baruch HaShem for his mercy, grace, and love for us to the point where He manifested himself as a physical human who was tempted in every way. Yet He resisted and overcame all temptation even to the point of sacrificing himself for our past sins (Rom. 3:25; 2 Pet. 1:9) and providing those who will accept His sacrifice and repent a way “Home” when our testimony on earth is done.
Shabbat Shalom,
Rabbi Tamah Davis-Hart