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Home , Abimelech, Desert of Paran, Gerar, Naamah (wife of Solomon), Noach (parashah), Vayeira

PORTION DATE HEB DATE NEVIIM KETUVIM 4 Nov 2017 15 5778 Gen. 18:1-22:24 2Kings 4:1-37 :28-37

Genesis 18:1-22:24

It is interesting to note that the Torah has three parashot dedicated to . Last , we studied Lech Lecha, and the next parashat is Chayei . Also, the events occurred in this week’s Torah portion is similar to last week’s Torah portion, Lech Lecha:

1. Both Torah portions started with the revelation of Hashem and receiving the promise of progeny. 2. Abram’s wife was abducted both times by a gentile king. 3. Abram fathers a . 4. Abram banishes . 5. He enters treaties. 6. His righteous behavior is compared with the behavior of . 7. He defends against human assailants in Lech Lecha and from Divine decree for Sodom.

Despite their similarities, there is one event that divides distinct spiritual role, that is before and after the circumcision of Abraham. He begins a new life in Vayeira as an Ivri who ascends the spiritual ladder as far as human efforts can take him. In this parashat, Hashem appears to him and elevates him to a level of spiritual life beyond the reach of human effort.1

In the (Sanhedrin 107a-b) says that the affairs of and Bathsheba was a trial that David brought upon himself which he failed. David asked, “Master of the Universe! Why is it said [in prayer]: ‘the Elohim of Abraham, the Elohim of , and the Elohim of ,’ but not ‘the Elohim of David’? ‘As you know, the chariots cannot run on three wheels. Let me be the fourth wheel!’

Hashem replied: “I the to the test, and they withstood My trials, but I did not put you to the test.”

David said to Him: “Master of the Universe! ‘Probe me, O Elohim, and try me’ (Psa. 26:2.)” Hashem responded: “I will try you, and I will grant you a boon that I did not afford them. I did not inform the Patriarchs with what I would try them, but you I tell that I will try you with a sexual matter.”

Needless to say, David failed the test even though he was forewarned by Hashem. “Late one afternoon, David rose from his couch,” (2Sam. 11:2) and went to the roof, fell in love with Bathsheba which ultimately led to sin.

The describes Bathsheba as a modest woman who observed all the laws. She is mentioned in Proverbs 31:22, “She makes covers for herself, her clothing is linen and purple,” since she bore , who was dressed in linen and purple.2

In Rabbah 4:9, the comment that Bathsheba was created in the six days of creation and was designated for David as a fitting wife. That he should have waited until she was

1 Torah, The , The Lubavitcher Rebbe, p. 105 2 Midrash Eshet Hayil 31:22 Parashat Vayeira, 4 Nov., 2017 Page 1

ready for him, that is after the death of Uriah (Sanhedrin 107a). Based on a wordplay, in the Rabbinic period, bat sheva was the of an especially fine type of fig.

In Matthew 6:13 says, “Lead not into temptation.” In other words, do we really wanted to be tested?

Genesis 18

On the 18th of , 2047, the third day after the circumcision, Abraham was sitting at the entrance to the tent when Hashem appeared to Abraham to pay a visit to the sick. The Talmud tells us that there are 50 levels or gates of Divine understanding (conscious) that we can aspire to attain. These gates are termed because they are “entryways” into different level of our relationship with Hashem.

How do we enter these gates? It comes from our experience, study, and meditation. The lessons we learn from our life opens the gates that we can ascend higher and higher. It means our life goes through numerous processes of spiritual growth throughout our life time.3

We can ascend to the 49th level of Divine understanding. However, we become “sick” for that elusive 50th level. The Sages tells us such was the case with Abram. He has reached 49th level and .(49=5+30+6+8 חֹולֶה) could not ascend higher level, thus he was sick. In Hebrew, “sick” is choleh In other words, Abram reached highest level he can and he was longing (choleh) for the spiritual source.

We see in verse 1 that Hashem appeared to Abraham in the heat of the day in the Plains of Mamrei. The Sages says that Hashem made the day hotter than usual so Abraham can sit in front of his tent to recuperate while he was waiting for travelers even in pain. However, Hashem does not want his servant in pain to be seen by the travelers as it would cause embarrassment to him.

The verse 2 reads as “Abraham lifted up his eyes”, that is from changing bandages and saw ‘three men’ who hesitate to approach Abraham for the pain he was going through. Abraham, however ‘ran to them and bowed himself toward the ground’ despite his pain. The three men as we see later in the narrative that they were actually in the “guise” of men.

The Midrash says that Hashem sent three angels as “one does not perform two missions.” Who are these angels? They were who informed Abraham that Sarah would have a son. who struck down Sodom (Gen. 19:25). And who healed Abraham and saved Lot ( as explained by Gur Aryeh). The healing and saving Lot constituted as a single mission because they were for the sake of rescue.

The Midrash continues in verse 4 that the merit of Abraham’s offering the ‘three men’ to rest under the shade of his tree, Hashem rewarded his descendants with the commandment to dwell in during the Feast of Sukkot.4

It is interesting to note that the was brought by a servant but he brought prepared food by himself. At this point, Abraham thought they were who the dust of their feet, and he did not want an object of to come into his house (Rashi). Another interesting fact is when

3 Torah, The Book of Genesis, The Lubavitcher Rebbe, p. 108 4 Beresheet Rabbah 48:10 Parashat Vayeira, 4 Nov., 2017 Page 2

the left , it was Hashem who provided the food (manna and quails) and who gave water in the desert.

In verse 9, they, the men ask where Sarah was, then say to Abraham that she will have a son the following year. The Torah comments in verse 11 that Abraham and Sarah “old, coming with their days” The Torah is telling us in a polite way that they were physically old and old enough to understand through their experience they can no longer have a . Thus when Sarah heard this, in verse 12 says, “After I am grown old shall I have pleasure.”

In Hebrew, the same verse says, “And Sarah laughed within herself, saying After I have withered which is derived (עֶדְ נָה) shall there be for me delicate skin?” “Delicate skin” in Hebrew is ednah ,The biblical definition of Eden is ‘the utmost delight .(גֵּן־עֵּדֶ ן) from the , Gan Eden or extreme pleasure’ as Gan Eden is the source that provides of all living.

When Sarah ‘laughed’, she was not laughing to the ridiculous idea of having a child, but it was amusing (or dreaming) to her, thinking how can she take care of a baby at such an old age. We can say that she was dreaming to have a child, to nurse a child which made her blissfully happy, because she really wished it to happen. For this reason, “she laughed within herself.” That is why the Torah described as ednah to her laugh. So, when the angels said, “Sarah laughed”, it is telling us that Sarah was smiling out of embarrassment. She really wished to have a child and she was smiling because it was embarrassing to her. Thus, when she named her son as Yitzach (Isaac), it is not because she was laughing but it was because she was smiling in happiness.

Now, in verse 21 the Torah says, “I will now descend now and I will see” the outcry of . As in the period of , Hashem came down to see the crime to verify its source of chaos before sentencing a judgment. The Midrash tells us that a young girl was secretly giving food to a hungry man who was captured by the people of Sodom. These people were trying to determine how long a man can survive without food. They did not know that a young girl was feeding him in secret. When they discovered her act, they applied honey all over her and left her in the field. She eventually died of bee stings and her cry had reached the heaven. For this reason, Hashem descend upon Sodom to determine her cry and confirm their barbarous acts before judgment.

Why did Hashem reveal to Abraham what He was going to do? It is to show that Hashem will not act without first consulting with a righteous person. It also shows Hashem wanted to know that the opportunity for repentance is always open to sinners (Sforno). Otherwise people will wonder, “how could Elohim have hidden this from a righteous person?” In 3:7 says, “Surely the Master YHWH will do nothing, but He reveals His secrets to His avadim (servants) the neviim ().”

Thus Abraham intercedes for Sodom. The Torah ends with ten righteous persons. However, the Midrash continues where Abraham asked Hashem to save one city for the sake of nine righteous people, but they were not to be found. Abraham did not ask for eight righteous people, because he knew that , his , and their wives had totaled eight people. Yet their combined merit was not sufficient to save their generation.

The five cities that were destroyed are Sodom, Gomorrah were the most prominent; less significant were Admah, and Zeboiim; Zoar was the smallest of the group.

Genesis 19

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In this chapter, we learn of Lot and the destruction of Sodom. Lot was a chief judge for the day. For this reason, he was sitting at “the gate of Sodom” when two angels came to him. He implored upon them to stay in his house which the angels reluctantly agreed. Not long afterwards, the people of Sodom came to Lot’s tent, demanding him to turn over his guests which is forbidden as they are under the protection of Lot. Even though Lot was told to the immediate destruction of Sodom, he lingered (v. 16) in order to salvage his belongings. The angels brought Lot and his family out, and told him not to “look” behind, and “do not stay in any part of the plain” for he is just as deserving as the people of Sodom. The implied meaning is that Lot was being saved on the merit of Abraham. For Lot remained silent when Abraham went to Egypt and said that Sarah was his sister.

The Sages say the wickedness of Sodom and its neighbors was a misguided overreaction to Noah’s Flood. Noah’s generations were wiped out because of their thievery and robbery. So the people of Sodom declared private property absolute, outlawed charity as unlawful. In their zeal, they did not realize that the opposite extreme of just was as destructive as condoning robbery. Even though, their intention was extreme, it stemmed from a desire to do right. Thus we are told in 16:53, “However, I will restore the fortunes of Sodom and her daughters” during the Messianic period.

The Torah does not label the actions of two daughters as incestuous because they sincerely thought the world was destroyed like the Flood and there was no other way to ensure the propagation of the species. For this reason, they were merited their descendants would be , ancestress of David, and , queen of Solomon and mother of .

Lot, on the other hand, was not comparable to his daughters because his intentions were not at all sincere. Even though he was intoxicated and unaware of what he was doing the first night, he knew in the morning what had happened (v. 33) – but allowed himself to become intoxicated again, knowing full well what the result would be (Rashi).

Genesis 20

After the destruction of the cities, there was no longer for travelers to pass through Hebron. Also, Lot’s daughters’ pregnancies were known to the people. Thus, Abraham now leave the area and enters .

Unlike the situation in Egypt, this time, Abraham just said that “she is my sister.” Because he was sure Sarah would refuse him due to her experience in Egypt. Hashem came to Avimelech in a dream by night. When Avimelech said he was righteous and did not do any wrong, Hashem agreed, “but I also withheld you from sinning against Me.” Meaning, Hashem sent an angel to keep Avimelech away from her.

Abimelech felt that since his intentions were good, he was blameless. The Sages say otherwise. Good intentions do not purify a wrong deed. Its measure is whether it complies with HaShem’s will; if it is wrong in His eyes, then good intentions do not give it sanction. A person in ’s position has the further obligation to set an example of appropriate behavior – is it right that even an unmarried woman must fear the whim of every prince? (R’ Hirsch)

A modern example is Christmas. Christians know that Christmas is not a day when the Messiah was born, but it is the birthday of Tammuz. The Scripture, also does not mention to celebrate Christmas. Then, what is the origin of Christmas? I recommend you to do research of Christmas and its origin. Parashat Vayeira, 4 Nov., 2017 Page 4

When the Puritans came to America in 1600s, they did not celebrate Christmas. They had several reasons, including the fact that it did not originate as a Christian holiday. The upper classes in ancient Rome celebrated Dec. 25 as the birthday of the sun god Mithra. The date fell right in the middle of Saturnalia, a monthlong holiday dedicated to food, drink, and revelry, and Pope Julius I is said to have chosen that day to celebrate Christ's birth as a way of co-opting the pagan rituals. Beyond that, the Puritans considered it historically inaccurate to place the Messiah's arrival on Dec. 25. They thought Jesus had been born sometime in September.

During Reformation and up until the middle of the 1800s, Christmas was often not celebrated because partying and merry making was seen as unchristian. From about 1840, celebrating Christmas became more widespread. December 25 was declared a federal holiday in the United States in 1870.

While the intention of Christians is good that they wanted to have non-believers come to know the Messiah, their deed or action is wrong as they, the Christians are celebrating pagan god(s). The Torah is telling us that Hashem sees it wrong even if their intent is good, but their actions are wrong.

In verse 11, Abraham responds to the accusation made by Avimelech, “Surely the fear of Elohim is not in this place.” What would cause him to say that? The Midrash tells us that when a traveler arrives in a city, people usually ask him what he wanted to drink or eat, not whether his companion is his wife or his sister. Again, Abraham acts according to the customs of his neighboring kingdom to protect his household. Avimelech realized he had lost the argument and gave gifts for the damages he had caused to Sarah, and that she cover her face so similar incidents will not occur in his land.

Genesis 21

Isaac was born on the 15th of Nisan, 2048 of Creation, an exactly one year after the visit to Abraham’s tent by Hashem. Verse 6 in Hebrew is “for her”, not as “with me” as said in other versions of the Scripture. The Sages tells us that when Isaac was born, many miracles happened.

Verse 9 says that mocked Isaac. But it does not say why. The Book of Jasher in chapter 21:14 says that Ishmael nocked an arrow with intention to kill Isaac. The Midrash tells us that Ishmael (18 years old) and Isaac (5 years old) were arguing about the . Ishmael got angry, nocked an arrow, and shot at Isaac. Sarah who saw the incident and told Abraham to banish Ishmael and Hagar from Abraham’s tent.

Abraham was reassured by Hashem that Ishmael will be blessed. Ishmael and Hagar arrived at Beer- sheba when their water ran out earlier than expected because Ishmael was sick. Hagar sat at a distance of bowshot. But when he got sicker, she moved further away from him and wept aloud (rather prayed). Ishmael also prayed for mercy. Thus the Torah is telling us in verse 17 that Hashem “heard the voice of the lad.” They moved to the , south of Gerar, marries an Egyptian woman, and he became an archer. That is robbing a traveler as Hashem said he would.

Abraham sojourned in the Philistine’s land for 26 years (2047-2073), then moved back up north to Hebron.

Genesis 22

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Satan, the accuser of the heavenly court comes before Hashem and accuses of Abraham spending all his wealth to bring people into worshipping Hashem and does not have piety for the Creator. Hashem, knowing ’s mind says that Abraham will do anything that He commands, even sacrificing Abraham’s only son, Isaac.

Meanwhile, Ishmael moved closer to his father after realizing that his father still loved him, and Satan incites him. He boasts to Isaac how he was willing to go through suffering of circumcision at the age of 13. Isaac then retorts back to him that if Hashem wills, he was willing to die for Hashem.

Thereupon, the verse states: “And Hashem tested Abraham.” In the year of 2085 during , Hashem called Abraham who was 137 years old and Isaac was 37 years old. Abraham was to take Isaac by persuasion to do the will of Hashem (). Rashi says that Hashem pleaded with Abraham to withstand this test, because otherwise people would say that his earlier sacrifices were without substance.

The Talmud (Sanhedrin 89a) records following conversation with Hashem and Abraham:

HaShem said, “Take now your son.” Abraham responded, “But I have two sons, Isaac and Ishmael! Which should I take?” Hashem added “Your only one!” Abraham responded, “But this one is the only son of his mother and that one is the only son of his mother.” Hashem added, “Whom you love!” Abraham responded, “But I love them both.” Finally, Hashem said, “Isaac.”

“Offer him there” – In Heb., “Bring him up.” HaShem did not say, “slaughter him,” because He did not intend for Isaac to be slaughtered, but only that he be brought up to the mountain and be prepared as a burnt-offering. Once Abraham had complied literally and brought him up, HaShem told him not to slaughter Isaac (v. 12). This resolves the apparent contradiction between HaShem’s original command that Isaac be brought as an offering and His later order that he remain unharmed. Abraham had been commanded to bring him up, which he did, but not to actually slaughter him (Rashi).

Does this mean Abraham misunderstood HaShem? No. The general rule is that once an animal is designated as an offering, the entire sacrificial service must be performed. For example, if someone were to sanctify an animal, he could not discharge his obligation merely by placing it on an and then taking it down. Only HaShem could tell Abraham that Isaac was to be “brought up” but not slaughtered (R’ Chaim Soloveitchik).

In verse 4, Abraham saw a cloud hovering over the mountain and knew HaShem’s Presence was there, the site of the future temple. He said, “Isaac, my son, do you see what I see?” “yes,” Isaac said, and Abraham understood that Isaac had the spiritual insight that made him worthy to be an offering.

He then turned to the two attendants and asked, “Do you see what I see?” They (Ishmael and ) did not. Noting this, Abraham put them in the same category as his donkey (v. 5) and said, in effect, “The donkey sees nothing and you see nothing, therefore, stay here with the donkey.”

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Isaac now asks the question, “Where is the lamb?” As they walked toward the mountain with no animal in sight, he suspected the nature of the test. Abraham answered, “HaShem will seek out for Himself the lamb, but if there is no lamb, then you, my son, will be the offering.” Then Isaac understood (Rashi). Despite his upcoming imminent death, Isaac continued to walk with Abraham without any resistance.

Verse 9: “He bound Isaac.” – The Midrash tells a beautiful story for Abraham binding Isaac. Is an old man stronger than the young? Thus, Abraham was able to bind his son with his consent. Isaac said: “Father, I am a vigorous young man and you are old. I fear that when I see the slaughtering in your hand I will instinctively jerk and possibly injure you. I might also injure myself and thus become unfit for the sacrifice. Or an involuntary movement by me might prevent you from performing the ritual slaughter properly. Therefore, bind me well, so that at the final moment I will not be deficient in filial honor and respect, and thereby not fulfill the commandment properly.” Thereupon, Abraham immediately bound Isaac, his son.

The “binding” of Isaac represented total submission to HaShem’s will for Abraham. He knew that a sacrifice was now needed just as was the case with Noah after the flood. “And Abraham lifted up his eyes” and saw a ram running towards him. Satan was frustrated because he knew that Abraham passed the test. Out of his frustration, he had the ram “caught in a thicket.” Thus, Abraham “looked, and saw behind him” the ram caught entangled in a thicket.

Abraham the place as Hashem Yireh (Hashem will see). The original name of the place was Shalem, the name given by , son of Noah. After the Akeidah, Abraham called it Yireh. In deference to both Shem and Abraham, HaShem synthesized both names and called it Yerushalayim (Midrash).

Why do Hashem test Abraham, Isaac, and Jacob? Are we really tested by Hashem?

2 Kings 4:1-37

The Scripture expresses Elisha’s greatness by setting forth his compassion for others as Abraham did. The cites two such episodes: The first involves a destitute widow who has no one to help her, and the second involves a wealthy, influential woman who needs no favors from anyone.

In the kingdom of , the legacy of Abraham’s mercy was being squandered. However, Elisha was still there to listen, empathize, and help those in need. We learn such compassions from Elisha that Hashem had not left the poor to their own device, that Hashem listens and respond to their need.

According to the Sages, she was the widow of the Obadiah, who risked his life and spent his fortune to support and shelter hundreds of prophets from the sword of Ahab and . Yet when his widow was confronted with a creditor who was about to seize her children as slaves in payment for her debts, she had nowhere to turn, but to Elisha.

The second episode involves the Shunammite woman who had everything – but no children. Elisha shows his gratitude for her hospitality by her with a son, as HaShem blessed Sarah with a son. When the child died suddenly, Elisha revived him by placing himself upon the lifeless little body, and injecting his own soul, as it were, into the child.

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This has become an eternal lesson for those who wish to teach and inspire children – to breathe life into them. A teacher must give himself over to his charges if he hopes to succeed.

Luke 17:28-37

Verse 26: “And as it was in the days of Noach, thus will it be in the days of the Son of Man.” - This verse parallels the overall theme of the Book of that the last days will parallel the days of Noach. In Jude 1:14-16 describes who will be judges as in the days of Noach. there was great apostasy and the sons of Elohim copulated with daughters of man (Gen. 6:1f). The Book of Enoch likens the days before the judgement of the flood to the days before the final judgement including a return of the fallen angels.

Verse 34: “one will be taken and the other left” - Some have mistaken this for a pre-tribulation rapture. However, if we look at the context we see that those “taken” are like those the flood “took” at the time of Noach (Luke 17:26). Those taken have their bodies consumed by birds of prey (Luke 17:37). (see Ezek. 39:17-18; Is. 34:3, 15; Hab. 1:8; Jer. 12:9; Rev. 19:17-21)

The Shem Tob Hebrew for the parallel passage in Matt. 24:41 adds the phrase:

…This is because the angels at the end of the world will remove the stumbling blocks from the world and will separate the good from the evil. (George Howard translation)

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