Parsha #4: “V’Yeira / And He Appeared”
(Breisheet / Genesis 18:1 – 22:34)
Edition: 14k08
The Ten Trials of Avraham
Let's Pretend this is the Great Oak of Mamre, [It could be!] where Avraham greeted and fed his strange visitors, the "Ushpizin"
Greetings Sojourners, Friends, Guests and Other Readers! Welcome!
Our Story of Avraham continues this week, picking up the tale on the third day after his circumcision. (see Gen 17:23ff) Our hero is laying in a lounge chair (a loose translation) just outside his tent, recovering from his “wound”, when up over a nearby hill, come three visitors (Ushpizin / transcendent visitors). Now, I do not believe that Avraham recognized the holiness of these visitors. If he did, it would take away from the quality of his subsequent actions… for what happens next can only be note-worthy if we can expect that Avraham would have done the same for any visitors to his camp. Upon seeing the strangers, Avraham gets up and goes out to greet them, bowing low before them, indicating his humility. Before he even ascertains their business in the area, he generously invites them to allow him the privilege of giving them a meal. The Trio accept the invitation, and Avraham, sore as he must have been, has a sumptuous meal prepared and set before the “men”.
The story goes on to indicate that, after eating, the primary guest turns to his companions to share with them His thoughts. “Shall I conceal from Avraham what I do, now that Avraham is surely to become a great and mighty nation…?” After the discussion, (which indeed may well have been more of a monologue), two of the “men” (cf. 19:1) depart on their way, while the primary visitor stays to talk with Avraham. What follows is like a briefing: “Avraham”, the Visitor says, “I am here on my way over to the Cities of Sodom and Gomorrah. There has been a loud outcry that has come my way, and I’ve come to destroy the cities for their sinful acts.”
[As it turns out, the outcries so heard must have come from the earth, the hills around, and / or the buildings, because we later learn that there were few humans, if any, who could have been complaining. The main problem within the cities was that homosexual activity had risen un-checked, so much so that it was the “Norm”. We see in the next chapter, that the male inhabitants were so brazen that they were willing even to attack and invade Lot’s home just to get at the two strangers who came to stay there, so as to warn Lot of what was coming. Furthermore, Lot must have known that this was the intent of the mob, for he offered both his virgin daughters to the crowd in the hopes of appeasing them, but, as Lot must have presumed, the mob turned down the offer, because heterosexual behaviour was not their plan.]
Meanwhile, back at Avraham’s camp, we can presume that the identity of the third visitor has been discovered by Avraham, or it has been revealed to him directly. As God then reveals His plan for the cities, our hero begins to reason and negotiate with Elohim. Avraham starts out by asking “What if there are fifty righteous people in the city, would you destroy them along with the wicked?” To which God replies that “No”, explaining that for the sake of those fifty, He would recant from the line of action. The bargaining continues all the way down to God settling on a base level of ten righteous folk, to which God declares that for even just 10 people, He would allow the cities to remain. And it is at this point that God, who already knows that within the walls of the two cities, not even ten tzadikim exist, leaves his friend and continues the journey to Sodom and Gomorrah.
Now, here’s my question. “Why would God, who is all knowing, decide to stop off at Avraham’s camp on His way to destroy the cities?”
The answer is simple: This was a test, a trial, which God put to Avraham to prove his strength of faith, and to ensure his very special role of being the father of many nations of righteous folk. Return for a moment to verse 17-19… “And HaShem said, “Shall I conceal from Avraham what I do, now that Avraham is surely to become a great and mighty nation, and all the nations of the earth shall bless themselves by him? For I have loved him, because he commands his children and his household after him that they keep the way of HaShem, doing charity and justice, in order that HaShem might then bring upon Avraham that which He had spoken of him.”
This however, was not the only, nor even the first, trial that Avraham had to endure. Jewish teachings in the Mishnah[i], (Pirkei Avos 5:4) and other sources refer to a series of “Ten Trials”, which were placed upon Avraham, to prepare him to become, and to build him into, the man of faith that God already knew him to be. The interesting thing is that these trials may, in essence, count up to be more than ten in total. I say this because different “sages” (Talmidai Chachamim or “Disciples of the Wise”, that is Scholarly Commentators of the Scriptures, etc.) list some different examples of trials, though they agree on most of them. Take, for example, a comparison between the tests listed by Rashi[ii] and Rambam[iii], two of these sage philosophers, in their commentaries on chapter 22:1 which begins “And it happened that after these things, God 'tested' Avraham…”
Our Story of Avraham continues this week, picking up the tale on the third day after his circumcision. (see Gen 17:23ff) Our hero is laying in a lounge chair (a loose translation) just outside his tent, recovering from his “wound”, when up over a nearby hill, come three visitors (Ushpizin / transcendent visitors). Now, I do not believe that Avraham recognized the holiness of these visitors. If he did, it would take away from the quality of his subsequent actions… for what happens next can only be note-worthy if we can expect that Avraham would have done the same for any visitors to his camp. Upon seeing the strangers, Avraham gets up and goes out to greet them, bowing low before them, indicating his humility. Before he even ascertains their business in the area, he generously invites them to allow him the privilege of giving them a meal. The Trio accept the invitation, and Avraham, sore as he must have been, has a sumptuous meal prepared and set before the “men”.
The story goes on to indicate that, after eating, the primary guest turns to his companions to share with them His thoughts. “Shall I conceal from Avraham what I do, now that Avraham is surely to become a great and mighty nation…?” After the discussion, (which indeed may well have been more of a monologue), two of the “men” (cf. 19:1) depart on their way, while the primary visitor stays to talk with Avraham. What follows is like a briefing: “Avraham”, the Visitor says, “I am here on my way over to the Cities of Sodom and Gomorrah. There has been a loud outcry that has come my way, and I’ve come to destroy the cities for their sinful acts.”
[As it turns out, the outcries so heard must have come from the earth, the hills around, and / or the buildings, because we later learn that there were few humans, if any, who could have been complaining. The main problem within the cities was that homosexual activity had risen un-checked, so much so that it was the “Norm”. We see in the next chapter, that the male inhabitants were so brazen that they were willing even to attack and invade Lot’s home just to get at the two strangers who came to stay there, so as to warn Lot of what was coming. Furthermore, Lot must have known that this was the intent of the mob, for he offered both his virgin daughters to the crowd in the hopes of appeasing them, but, as Lot must have presumed, the mob turned down the offer, because heterosexual behaviour was not their plan.]
Meanwhile, back at Avraham’s camp, we can presume that the identity of the third visitor has been discovered by Avraham, or it has been revealed to him directly. As God then reveals His plan for the cities, our hero begins to reason and negotiate with Elohim. Avraham starts out by asking “What if there are fifty righteous people in the city, would you destroy them along with the wicked?” To which God replies that “No”, explaining that for the sake of those fifty, He would recant from the line of action. The bargaining continues all the way down to God settling on a base level of ten righteous folk, to which God declares that for even just 10 people, He would allow the cities to remain. And it is at this point that God, who already knows that within the walls of the two cities, not even ten tzadikim exist, leaves his friend and continues the journey to Sodom and Gomorrah.
Now, here’s my question. “Why would God, who is all knowing, decide to stop off at Avraham’s camp on His way to destroy the cities?”
The answer is simple: This was a test, a trial, which God put to Avraham to prove his strength of faith, and to ensure his very special role of being the father of many nations of righteous folk. Return for a moment to verse 17-19… “And HaShem said, “Shall I conceal from Avraham what I do, now that Avraham is surely to become a great and mighty nation, and all the nations of the earth shall bless themselves by him? For I have loved him, because he commands his children and his household after him that they keep the way of HaShem, doing charity and justice, in order that HaShem might then bring upon Avraham that which He had spoken of him.”
This however, was not the only, nor even the first, trial that Avraham had to endure. Jewish teachings in the Mishnah[i], (Pirkei Avos 5:4) and other sources refer to a series of “Ten Trials”, which were placed upon Avraham, to prepare him to become, and to build him into, the man of faith that God already knew him to be. The interesting thing is that these trials may, in essence, count up to be more than ten in total. I say this because different “sages” (Talmidai Chachamim or “Disciples of the Wise”, that is Scholarly Commentators of the Scriptures, etc.) list some different examples of trials, though they agree on most of them. Take, for example, a comparison between the tests listed by Rashi[ii] and Rambam[iii], two of these sage philosophers, in their commentaries on chapter 22:1 which begins “And it happened that after these things, God 'tested' Avraham…”
|
Rashi's Ten Trials:
|
Rambam's Ten Trials
|
Avraham welcomes his strange visitors, the Ushpizin, or "Transcendent Guests"
The Hebrew of Chapter 22:1 clearly indicates that God (In this case, actually written “THE GOD”) tested Avraham. The word “Nissah” is used to differentiate between a test (or trial) and the concept of “Temptation”. Therefore we should take to heart that there is no contention between this incident and the passage in James’ letter (1:13) which states “Let no one say when he is tempted, ‘I am being tempted by God’; for God cannot be tempted by evil, and He Himself does not tempt anyone.”
Even so, why was it necessary for Elohim to put Avraham to the test? We have seen in earlier parshiot, that God, in His search for at least one righteous person to carry out the purpose of creation, came upon Avraham who stood out from the rest of mankind because he had proven himself to be Godly by teaching others and influencing them to serve HaShem. It is traditionally held, for instance, that Avraham was the first to initiate a “Yeshiva”, a school, in which he taught about God and His creation and His purpose for humanity. Tradition holds that Avraham had at least one hundred students at any given time. [I forget now where I read this information, it was a few years back. Ed.] Unlike Noach, who was recognized as a righteous believer, but did not use his knowledge to help others grow, Avraham took efforts to “spread the word” as a true disciple of HaShem. But this role, as progenitor for a nation of righteous people who would, over time, be entrusted with the guardianship of the knowledge and Word of God, is not one into which someone simply stumbles. God ascertained that Avraham would need to “prove” his appropriateness for the task.
Normally, though I try to keep an open mind, I find myself siding with Rashi in most cases of interpretation and commentary. With respect to these “Ten Trials” however; I believe that Rambam has the better, the more likely “list”. I surmise that the editors of the Stone Edition Art Scroll Chumash (SEASC) would agree, because in the commentary on Genesis 12:1ff, they indicate that the command to leave his family is the first of the Ten Trials presented to our hero. It should also be noted that, in the opinion of a few, in spite of his good character, Avraham could be seen as failing some of these tests because of the way he handled them. (I have noted these problem areas in Rambam’s section in red ink.) Once again, however, we must be careful to not “Cross-Culturally Extrapolate”. [Thanks again for that term Dr. Harrison].
In order to fully understand why God, unlike us mere mortals, might consider a pass for these four tests, as well as the rest of them, we need to understand the purpose behind the trials in the first place. Why does Elohim put tests or trials in the pathway of His people? This is an important question, and there is a key phrase in the question itself, namely: “His People”.
Let’s look at the first trial mentioned in Scripture. Avraham is called to “come out” from amongst his own family and all that he has known; out from his familiar surroundings, with only his immediate family, his wife, her maidservant and his nephew, along with those souls whom he had “made” [possibly students from the Yeshiva, though other versions indicate these were slaves, where as I consider that they could be ‘both’], as well as his flocks, herds, and his other belongings - to go to a strange land, about 280+ miles s.s.w of Haran. It is worthy of note, that no bargaining, no stubbornness, no reticence is mentioned in the passage – Avraham simply agrees with the call on his life, packs up and leaves behind any vestige of his past and ‘heads out’ for an unknown land. Today, with our easy portability, we are not astounded to see this happen. We can travel from Yorkdale Mall in Toronto by subway to Union Station, board a train for Montreal, a distance of about 340 miles, shop at Place Bonaventure, have supper in a restaurant in the mall, return home to Toronto and Yorkdale Mall in no more than a few hours, and we have never actually gone ‘outside’ for the entire trip. A trip of 280 miles today is mere child’s play; but in Avraham’s time it was a life and death journey of many days. Therefore, it would have been a remarkable thing to witness in those days.
One of the things I hold to about the opening verses of this week’s Torah passage is that it should also be considered in the list of tests put before Avraham. In discussing His plans, Elohim could be seen as administering a trial to see what kind of personality Avraham displays. God tells our hero that He is about to rain down destruction on Sodom and Gomorrah. Avraham could have responded by carelessly quipping, “OK, thanks for the ‘heads up.’” but he did not. Instead, he displays a heart-warming desire to show mercy on the people of this troubled city. He bargains with God, not to be stubborn, but with the intent of saving everyone he possibly can from the fire and brimstone about to descend upon the city. In past parshiot, we have noted that while God is the source of Justice, he also tempers it with mercy, and in this [additional] test, Avraham passes with ease, thinking in terms as God does.
Let us jump now to the last of the Ten Trials – the Akeidah, or Binding of Yitzchak. This is the only one of the ten, no matter which list you choose to accept, which explicitly refers to God’s “testing” Avraham. I have heard so many theories expounded on this passage, and most of them miss the fact that it is referred to as a test. Generally, the comments which come refer to Avraham knowing that God would not actually expect him to sacrifice his only son, the one whom he loved, after all the promise, and anticipation and expectation that Elohim had put Avraham and Sarah through. The bottom line is usually, “How could a loving God do such a thing”. At other times, we see God pointed at as being a trickster, cruelly playing on the sentiments of Avraham. Both of these points of view do not do justice, either to God or to Avraham. God is not cruel, he is testing Avraham, proving him, for what lies ahead.
If it were true that Avraham knew the outcome ahead of time, this would not have been a true trial, it would only have been an exercise, fruitless in the end – so foreknowledge on Avraham’s part could not be accurate. The thread of a hint lies in the instructions given to the servants in 22:5 – “Stay here by yourselves with the donkey, while I and the lad will go yonder; we will worship and we will return to you.” Some commentators suggest that Avraham reckoned that God would resurrect his son so that the divine promises could still be fulfilled. This is a possibility, for it falls within the parameter of the test. A second explanation lies in his response to Yitzchak’s question about the sacrifice. Until now, Yitzchak did not know what was coming, and so he innocently asks “Here are the fire and the wood, but where is the lamb for the offering?”. [Yitzchak actually would have been about 37 years of age, according to the sages, and he must have been able to put things together during this last leg of the journey, and yet, both he and Avraham continue to Moriah unhindered]. To the question, Avraham replies: “God will seek out for Himself the lamb for the offering, my son”, and this response would also lie within the parametres of the test. The bottom line is that Avraham had to believe that, short of a miracle from God, he was about to sacrifice his son to Elohim, and it was his resolute posturing that proved successful for Avraham.
This last test was obviously the greatest of the ten. As we look back over the trials, we see that there is a pattern. Our hero had to first leave his past behind, abandoning everything which could be a source of support in his old age. Then he had to survive a famine, trusting that in obedience to God, his material needs would be met. Third, his own wife and partner were put on the line, and had to be considered lost to Avraham. Later, his nephew Lot who lived in Sodom was put at risk. Penultimately, His son by Hagar had to be set aside, so that there would be no distractions and finally, Avraham had to be willing to lose his legitimate son, Yitzchak, along with all the promises of being progenitor of a great nation, and the means of all the world coming to know Elohim in His greatness. Which transports us back to the purpose of the Ten Trials.
The SEASC indicates the following in it’s commentary on Chapter 12: “By definition, a Heavenly test is one that forces a person to choose between God’s will and his own nature or understanding of what is right. Clearly, it would be no challenge to Avraham, who was the epitome of kindness, to be asked to help the needy, but it would be a supreme test of faith for him to desert his aged father and homeland or to give his cherished son as an offering. Avraham was tested by being forced to subordinate his wishes and wisdom to those of God. By so doing, he demonstrated his conviction that man’s highest goal is to accept the Divine wisdom as the sole truth.
Furthermore, if we ask “if God is all knowing, He must have known that Avraham would prove worthy of the task – why bother testing him?” Again, the commentators point out the tests were not necessarily for God, but rather first: for Avraham and second: for the world. “According to Rambam… the trials were meant to display to the world how a great man obeys God. Thus, when Avraham set precedents in faithful obedience, his performance under extreme pressure became a lesson for the rest of humanity.” In response to this, we can see that more than a millennium and a half later, Sha’ul is reminding his Jewish and former Gentile partners in the faith of the great righteousness of this man. Ramban[i] takes a different approach – “The outcome”, he declares, “is never in doubt to God, for He knows that the person being tested will persevere. To the contrary, a just God does not impose trials that are beyond the capacity of the individual – God tests only righteous people who will do His will, not the wicked who will disobey. Thus, all the Torah’s trials are for the benefit of those being tested.”
This is the lesson for us today as we reflect on the “Ten Trials” endured by Avraham. He sets the bar, albeit rather high, but resolutely and solidly. When we, as people of faith feel that we are being tested in our faith walk, we need to remember the outcome of Avraham’s story. His trials were great, but by faith, by trusting in God’s better purpose and ultimate wisdom for him, he was able to endure and he emerged victorious over any doubts he may have had, over the derision of his neighbours and enemies, and particularly over Satan, the accuser of mankind. In a similar vein then, let us remember that God only tests those he is trying to prove, not to Himself, but to ourselves, He only tests those whom He knows are righteous and worthy of attention, and only those whom He has plans for in the future. Let us take hope in this week’s Torah Lesson, and arise strong and filled anew with a resolute faith that we too can demonstrate to a dark and fearful world that “Our highest goal is to accept the Divine Wisdom as the sole Truth.”
Shavua Tov!! - Have a Great Week!!
= = = ================================================== = = =
Endnotes
[i] The Mishnah is one of the three major components of the Talmud, along with the Gemara and the Midrash. It consists of the gathered written works based on the Oral Traditional teachings (the Oral Torah) of the Rabbis which accompanied the written Torah. Out of concern for the loss of these oral teachings, they were gathered and written into the Talmud between 180 and 220 CE.
= = = ======================================================== = = =
[ii] Rashi is an acronym for RAbbi SHlomo [ben] yItzhaki, born in 1040 in Northern France. His commentaries on the Tenakh and the Babylonian Talmud are extensive and held in high regard even today, amongst scholars of both sets of writings. He died in 1205 and is buried in Troyes, France.
-- -- -- -- -- -- -- -- -- -- --
[iii] Rambam is an acronym for RAbbi Moshé Ben Maimon, a medieval Spanish, Sephardic Physician, Philosopher, Scholar and Teacher. He was born in Cordoba, Spain in 1135 or 1138. His studies and notes are among the most prolific of all the Talmidim and his works were early on recognized as far east as Iraq and Yemen. Rambam, also known simply as Maimonides, is acknowledged as one of the foremost arbiters and philosophers in Jewish history.
-- -- -- -- -- -- -- -- -- -- --
[i] Ramban (note the spelling difference) is the Acronym for RAbbi Moshé Ben Nachman, also known as “Nachmanides”. He was born in 1195 C.E. in Gerona, Spain to a noble family which included many Talmudists. A Brilliant student with a good character and a pious nature, he had mastered the Entire Talmud by the age of 16 years. He studied under the tutelage of R. Judah ben Yakar; and continued his studies of the Kabala under Rabbis Ezra and Azriel. His life was challenging and very interesting. He died in Israel at the age of 75 years and was buried in Haifa.
-- -- -- -- -- -- -- -- -- -- --
-- -- -- -- -- -- -- -- -- -- --
Acknowledgements
Wikipedia and other Internet sources for background information
Scherman, R. Nosson; and Zlotowitz, R. Meir, Editors, Stone Edition Art Scroll Chumash, Mesorah Heritage Foundation / Mesorah Publications, Ltd. Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Bible Version) AMG Publishers, Chatanooga, TN 1977
Barker, Kenneth, General Editor, The New International Study Bible, Zondervan Corporation, Grand Rapids, Michigan, 1985
= = = ======================================================== = = =
Wikipedia and other Internet sources for background information
Scherman, R. Nosson; and Zlotowitz, R. Meir, Editors, Stone Edition Art Scroll Chumash, Mesorah Heritage Foundation / Mesorah Publications, Ltd. Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Bible Version) AMG Publishers, Chatanooga, TN 1977
Barker, Kenneth, General Editor, The New International Study Bible, Zondervan Corporation, Grand Rapids, Michigan, 1985
= = = ======================================================== = = =
