Violence sweeps Israel-1117

Parshat Vayera presents a balanced picture of the attributes of HaShem and a spiritual principle that manifestation of the fulfillment of promise is coupled with the release of judgement. Chesed (lovingkindness), is epitomized in the character of Avraham, and gevurah (restraint, or judgement) has been connected to the character of Yitzhak, the promised son, the very first child born under the Covenant. The Covenant itself reflects the linkage between promise and judgement. As we saw last week in Lech Lecha, the manifestation of the promised inheritance of Avraham's children would only come into effect at the point of judgement upon the inhabitants of the Land (Genesis 15:13-16).

When the angel of the L-rd came to Avraham to deliver the promise of Yitzhak's birth, he also told him about Sodom's imminent destruction. Avraham's position, that merited the miraculous birth of his heir, also entitled him to be informed of G-d's plans concerning the His judgement on the sinful people of Sodom and Gommorah. G-d called him "friend", which indicates that Avraham was in truth a partner to G-d in the world and in the Land. G-d told him, knowing that he was faithful and could be counted upon to plead the case for the people of the region.

After Yitzhak's birth and weaning, there was a celebration. Sarah was disturbed by the character and behavior of Ishmael, of whom the angel had said to his mother, "He will be wild donkey of a man. His hand will be against everyone, and everyone's will be against him." The Torah says: Sarah saw the son whom Hagar the Egyptian had borne to Avraham playing.--Genesis 21:9 On the surface this (and in English) this seems quite innocent. However, in the Torah the Hebrew word for "playing" -- "misachek" -- was used to describe incidents of idolatry, sexual misconduct, or murder. From this we know that Sarah's concern was far from petty; she saw something very dangerous in the conduct of Ishmael, and therefore, told Avraham to send Ishmael and his mother away. Avraham hesitated, because he loved this son of the handmaid, too. However, G-d told him to listen to his wife, that only Yitzhak was to be the sole heir. In this case Avraham's natural tendency toward lovingkindness had to be balanced by Sarah's prophetic advice of restraint in order for the situation to be brought in line with G-d's will. G-d's instruction to Avraham said that Sarah was correct in her assessment of the situation, and we are even told that her prophetic gift was superior to Avraham's. Here we see another spiritual principle set in a Biblical story. Sarah's warning about the character of Ishmael and the danger to Yitzhak reverberate down through history in the stormy relationship between the Jewish people and the Arabs. Sarah's voice can almost be heard over the centuries saying: "Cast out that slave-woman and her son for the son of that save shall not share in the inheritance with my son, Yizhak." -- Genesis 21:10

The Haphtorah tells a story very similar to that of the birth and binding of Yitzhak. Elisha blessed a kind woman with her first son at a time well past her child-bearing years. The promised son died, but was brought back to life through a miracle performed in a manner comparable to an incident in the life of Elisha's master, Eliyahu, who also brought the only son of a woman back to life. In both stories we get a similar feeling to that of the akeidah (binding of Yitzhak). The promised son, who was the joy of a couple who had given up hope of ever having a child, was taken from them and then miraculously restored. The two sons, who were raised from the dead by the great prophets, Eliyahu and Elisha, themselves grew up to be prophets of G-d's proclamation of judgement -- Habbakuk and Jonah. In all three cases, the purpose of their resurrected lives was to call all around them into compliance with the laws of G-d -- restraint of, and a judgement on, sin in the world.

The akeidah symbolized many things in Israel's saga. Yitzhak was bound, the nation of Israel was enslaved, the son in the Haphtorah died, the nation of Israel was captured and exiled. In each case there was a hold, a time out "until the iniquity of the 'Amorites' is full", a time when it appeared as though the son and the promise would be destroyed altogether. The son of the promise was uprooted, or taken out of the picture for a time, to allow the nations in question to have their full chance to repent. Israel's last exile -- a "bound" time of slavery and persecution -- has lasted two thousand years.

Today's events worry the world. We see destruction and hear rumors of terrible wars. As with the fulfillment of Biblical promises to Israel, the promise of the ingathering of Israel's exiles to the Land is also connected to the coming of judgement. We see the prophecies of hope and comfort, of restoration and peace, interspersed with prophecies of war. Israel was created to bring peace and redemption to the world, but like the other promises, this is linked to dealing with and eliminating the things that are wrong, things that would make the perfection of Redemption impossible.

Before Ishmael left, Avraham prayed that G-d would bless him, and G-d agreed. The Arabs have, indeed, been blessed. They have vast lands with enormous stores of oil that have made them wealthy and influential beyond their forefather's dreams. They have been blessed with the privilege of holding the most holy places of Eretz Israel for centuries. But now the time for fulfillment of the promise to Israel has come. On our physical plane it is not so clear and easy to see reality as G-d does. It looks like one nation fighting another, as nations have done throughout history -- nothing special. The Arab nations line up against Israel, and Israel fights back. However, in heaven there are advocate forces for each side. The spiritual archetype of Ishmael struggles against that of Yitzhak, as in the struggle over the inheritance millennia ago. The son of the Covenant inherits the promise, and the other fights against, not just Israel's gain, but against the impending judgement on the Arabs and the Nations.