Beth Elohim Messianic Synagogue
Parashah #4: Vayera (He appeared) B’resheit (Genesis) 18:1-41:16
Haftarah: M’lakhim Bet (2 Kings) 4:1-23
B’rit Chadashah: 2 Peter 4-10
Today we are going to look at a kabbalistic perspective related to Yitzchak’s name. and a closer look at Ishmael’s name. Gaining a deeper understanding behind what may initially seem trivial will further support the concepts and relationship between grace and law; justice and mercy; the Old Testament and the B’rit Chadashah.
In Genesis chapter 16:11-13 the narrative is a discussion between the “angel of Adonai” and Hagar who was Sari’s slave-girl who Sarai gave to Abraham to bare a child since Sarai was barren at the time. Remember that at this point Sarai’s name had not been changed to Sarah (Princess) from Sari (Mockery). In this narrative we find the source of Middle eastern conflict and jealousy on the part of the Arab nations against Israel. G-d told Avraham in Gen. 21:verses11-13 when Avraham became very distressed over the matter of his son [speaking of Ishma’el and Sari’s contempt for and demand that Avraham throw Hagar out of the house] that it would be Yitz’chak through whom Avraham’s descendants will be counted. He reiterates this promise after Avraham “proved” his trust and faithfulness in G-d after the ram was provided for the burnt offering instead of sacrificing Yitz’chak , but this time it is the angel of Adonai who called to Avraham from heaven saying” I have sworn by myself-says Adonai—, that because you have done this, because you have not withheld your son, your only son, I will most certainly bless you; and I will most certainly increase your descendants to as many as there are stars in the sky or of grains of sand on the seashore. Your descendants will possess the cities of their enemies, and by your descendants all the nations of the earth will be blessed— because you obeyed my order (Gen. 22:15-18). Note the phrase “the angel of Adonai” and “I have sworn by myself says Adonai. Here we see the “Oneness” of G-d with the expression of Himself as both the angel of Adonai, and Adonai himself, just was we see this “unity” of the complex G-dhead expressed in the Book of John 14:7-14).
But G-d did not forget about Ishma’el. G-d promised Hagar that he would also make a nation from Ishma’el, since he too was descended from Avraham. However, the angel of Adonai tells Hagar that Ishma’el will “ be a wild donkey of a man, with his hand against everyone and everyone’s hand against him, living his life at odds with all his kinsmen” (Gen.16:11-12). Again, I maintain this is the reason for the unrest in the Middle East that will continue until the battle of Armageddon is won and evil, manifested through Iran and her proxies, all who follow the paradigm of Amalek, is definitively destroyed.
To make an important point as we address “evil,” I want to make the distinction between Edom and Amalek. Esau, who was one of Yitz’chak’s two sons. Ishmael’s daughter married Esau and Ishma’el is considered the ancestor of the Edomites. He is also the grandfather of Amalek who was the son of Eliphaz and his concubine Timna. Eliphaz was the first-born son of Esau and his wife Adah. Amalek is considered the ancestor of the Amalekites (Gen. 36:9 and Gen. 36;12).This is to say that the descendants of Esau are the Edomites, which includes the Amalekites as a particular lineage from Esau’s grandson Amalek. Both Esau and Amalek produced a corrupted line resulting from procreation with the Nefilim (fallen angels). As a result, the Edomites/Amalekites are a line of people with the DNA of the N’filim, which explains why the L-rd commanded King Saul to eradicate the Amalekites as a people (1 Sam.15:2-3), and why Obadiah prophesied the utter elimination of the Edomites during the Day of the L-rd.
In the Book of Obadiah 1;1,8 we learn that Obabiah speaks specifically of Edom as a people to be judged for their pride in rejoicing over the destruction of Jerusalem. But this hatred for G-d’s people continued throughout history ( Num. 20:14-21; 1 Kings 11:14-25; 2 Chron. 20:22; 2 Chron. 21:8). Obadiah mentions Edom specifically by name but the focus of the book is on Edom’s destruction as G-d meted out His judgement on these rebellious people. The pride and arrogance of Edom’s descendants, violence against Israel and the lack of brotherly compassion for Israel continue today through Iran and her proxies as I previously addressed in this commentary. Although some these prophecies have been fulfilled, others are yet to come.
Amalek, as I mentioned exists as a paradigm of evil, integrated into the psyche and actions of those who hate Israel, the Jews, and anyone who loves the G-d of Avraham, Yitz’chak, and Ya’akov. Amalek was the grandson of Esau and their hatred for Israel had been passed on through the generations. Remember I mentioned that the Amalekites also have DNA from the N’filim,, so we know there was and is no love for G-d or His people.
“According to Jewish rabbinic teachings, Timnah was a princess who wanted to convert and be part of the covenant community established by Avraham, Yitz’chak, and Ya’akov. After being spurned by the patriarchs (her grandfathers), Timnah chose to marry Esau’s son Eliphaz saying that if she could not join the family in honor, she would do it through disgrace” (ancient-origins.net).
We see the perpetual hatred towards Israel and associated acts of violence and terror that will finally end when Yahshua returns as Messiah to execute His judgement: “ The L-rd will be at war against the Amalekites from generation to generation (Ex. 17:16). Furthermore we learn that King Saul failed to fully execute the command to completely destroy the Amalekites (1 Sam. 15:3). King Agag and the best livestock were spared, resulting in G-d’s rejection of Saul as king. Samuel’s subsequent execution of Agag serves as a partial fulfillment of G-d’s decree (1 Sam. 15:32-33).
One last comment on the future of the Amalekites is found in Deuteronomy 25:17-19: “ Remember what the Amalekites did to you as you were coming from Egypt. They had no fear of G-d, and so they attacked you from the rear when you were tired and exhausted, and killed all who were straggling behind. So then, when the L-rd you G-d has given you the land and made you safe from all your enemies who lived around you, be sure to kill all the Amalekites, so that no one will remember them any longer. Do not forget!”
So, we should be able to see by now, that Israel will continue to have major conflicts with the descendants of Edom and the Amalekites for now. Ishmael was regarded as a prophet and messenger and the ancestor to the Ishmaelites in Islam. He is associated with Mecca and is considered the ancestor to Muhammad. However, all of the promises of G-d to Avraham have not yet been fulfilled. But when that time comes, Israel will finally live safe in the land with her Messiah who they will then recognize as Yahshua.
Moving back in time to our parashah, specifically chapter 17:19, it is G-d who names Yitzchak even before he is born. It was usually the honor of the mother to name her children, but G-d chose the name of Yitz’chak, the son of promise. Furthermore, Yitzchak was born after Avraham was circumcised. Why is that important? Let us explore the importance of this sequence by looking at one of the mystical writings that addresses this parashah.
According to the Zohar, had Avraham begotten before he was circumcised, his seed would not have been holy, making the spiritual status of Yitzchak at a lower level which would not have resulted in a state of supernal holiness on a higher plane. As to the question of why G-d chose the name Yitzchak (laughter) we refer to a response given by R. Simeon: “We have elsewhere stated that through Yitzchak fire supplanted water. For water comes from the side of Gevurah (Force/[Justice]), and it is further required of the Levites that they should entertain that side with hymns and songs on diverse instruments. Hence Yitzchak was joyousness because he issued from that side and became attached to it. Observe that the word Yitzchak means “laughter,’ to wit, rejoicing because water was changed to fire and fire to water; hence he was called Yitzchak, and hence the Holy One called him so before he came into the world, and he announced that name to Avraham.”
So we now we may interpret the meaning of this narrative. The Hebrew word for water is mayim and the word for fire is esh and “G-d called the firmament ‘shamayim.’ That is there was a mixing of fire and water that formed the firmament. When the attribute of chesed(associated with Avraham prevails in the world, eventually evil flourishes, for kindness in overabundance allows even the wicked to exist akin to spoiling a child. When the attribute of Gevurah, Yitzchak’s dominant attribute prevails in the world, even the righteous may be viewed as not completely worthy. These two qualities consistent with the concepts of grace and law in G-d’s Torah must be balanced and harmonized, just as does Yahshua as the Middle Pillar of the G-dhead. We see in the above response by R. Simeon that fire becoming water and water becoming fire provided a description of the perfect balance and harmony between the two elements. Indeed, Avraham is considered the quintessential example of hospitality and kindness while Yitzchak’s dominant character attribute is justice!
Also contained in the Zohar that the Levites were to sing hymns and play instruments entertaining from the side of Gevurah provides another example of the blending of joyousness or kindness with justice. We have seen through the kabbalistic interpretation of the name Yitzchak that the true meaning of a Hebrew names describes the essence of the individual and is not given lightly. It is important in the study of G-d’s Torah to research the names of tribes and individuals; nations, and other locations so that we may gain a deeper understanding of the Book and its original “Author” who we as believers profess to love and follow.
We notice two very distinct differences when comparing Yitzchak to Ishmael:
1.Ishmael was born by natural means while Yitzchak was a supernatural event.
2.Ishmael was circumcised at 13 which is considered the age of awareness or accountability whereas Yitzchak entered into the covenant of circumcision as an eight-day-old infant, a time at which a person is not aware of what is happening or its significance.
Ishmael represents a rational human relationship with G-d that is limited by human understanding and human nature. Yitzchak represents a supernatural bond that goes above and beyond human rationality/nature.
Haftarah: 2 Kings 4:1-23
The three main themes in this Haftarah are G-d’s provision, trust, and hospitality. As Elisha he passed through Shunam, a woman saw him and invited him into her house. This woman was affluent but was not controlled by her wealth. She convinced her husband to build Elisha a room in their attic, recognizing that Elisha was a man of G-d. Her only motive was to make the holy man more comfortable. She was unconditionally hospitable and kind, just as Avraham was to the three “men” who approached his tent(Gen. 18:1-7) with the same hospitality.
Elisha wanted to pay her for her kindness. He discovered that the woman wanted only one thing in life, a child but her husband was old, a situation similar to Avraham and Sarah. Elisha, whose name means “G-d is salvation” told the woman the same thing Yahshua in the form of one of the three men (angels) told Avraham and Sarah: “ Next year, when the season comes around, you will be holding a son.” Like Sarah, the Shunamite woman did not believe him until a son was born to her and her husband. Although the remainder of this narrative is not covered n the Haftarah reading today, I encourage you to read it to discover more of the miraculous works of our G-d.
B’rit Chadashah: 2 Peter:4-10
We are reminded that when we come to Yahshua to be reconciled to G-d, at that point we are forgiven of our PAST sins (Rom 3:25;2 Pet. 1:9). In verse 3 we are told that G-d’s power has given us everything we need for life and godliness, through our knowing the One who called us out to His own glory and goodness. He gave us promises just as he did Avraham that through them we might, notice it says “might” come to share in G-d’s nature and escape the corruption that the evil inclination has contaminated the world. The “new nature” provided by Yahshua to those who repent and lovingly follow G-d’s commands/instructions/law give us the ability to overcome the evil in this world.
In verses 5-10 we are told that those who furnish faith, meaning living according to professed belief in G-d, with “goodness, goodness with knowledge, knowledge with self-control, self-control with perseverance, perseverance with godliness with brotherly affection, and brotherly affection with love. We are told that those who lacks these attributes are blind, so shortsighted that he forgets that his Past sins have been washed away.
Again we are told : “Therefore, brothers, try even harder to make your being called and chosen a certainty” (v.10). This is another reminder that there is no once-saved-always-saved condition. There is a life-long battle to integrate and live by the new nature Yahshua has made available to those who love Him and follow His commands supported by the next verse: “For if you keep doing this, you will never stumble. Thus you will be generously supplied with everything you need to enter the eternal Kingdom of our L-rd and Deliverer, Yahshua the Messiah.” Avraham knew in his heart and by G-d’s physical provision of the ram for the burnt offering in the narrative of the Akedah, that indeed, G-d is YHVH Yireh (G-d will provide).
Shabbat Shalom,
Rabbi Tamah Davis-Hart