Beth Elohim Messianic Synagogue
Parasha #4: Vayera (He Appeared) B’resheet (Genesis) 18:1-22:24
Halftarah: M’lakhim bet (2 Kings) 4:1-37; 4:1-23
B’rit Hadashah: Luke 17:26-37; Romans 9:6-9; Galatians 4:21-31; Messianic Jews (Hebrews) 6:13-20; 11:13-19; Ya’akov (James) 2:14-24; 2 Kefer (2 Peter) 2:4-10
Let's Smile:
The first grade teacher was telling her six year olds how Lot’s wife turned into a pillar of salt, when one small girl chimed in, “My mother looked back once while she was driving, and she turned into a telephone pole!”
Parasha:
In this Parasha we witness the Akaida. It is the most difficult test Abraham must face. He is to offer up as a whole sacrifice his son, Yitzhak (Issac), upon the Mount of G-d.
How old was Yitzhak at the time of his impending sacrifice? We can determine his age this way. Sarah gave birth to Yitzhak at age 90 and she died at age 127. If we subtract 90 from 127 Yitzhak was 37 years of age. At this age he easily could have overpowered Abraham, but we see him obediently submitting to his own sacrifice. This should tell us something of his character. We also we see the whole drama of the Akaida as a shadow of our Lord Yahshua ‘s sacrifice for us. Even the age of each is similar.
What was the purpose of such a test? G-d knew that Abraham would sacrifice his son if He requested it. After all, G-d is all knowing and does not need proof of man’s loyalty or love. So why was Abraham put thorough such anguish.
It may be that G-d was testing him for our benefit and for Abraham's own benefit. G-d shapes and refines us by having us overcome certain personal obstacles. G-d knows that we can pass the test, but we must face the test so that WE know we can overcome obstacles and adversity we all find in our paths.
When a child is born he is born with the potential to learn the difference between right and wrong. But if he doesn’t have to face any problems then he will never develop this ability to choose. Whenever we have a choice and we choose good instead of evil we not only pass the test but we become better and more secure people.
So how can a person know if he or she has the potential to pass the test?
In “Ethics of the Fathers” (3:18), Rabbi Akiva says that man is loved by G-d because G-d made man in His image, but the fact that G-d let man know he was created in His image shows even greater love for man. By letting us know who we are, G-d showed us our potential. One who is created in G-d’s image can reach unbelievable heights. By testing us, G-d helps us realize our potential so that we can become better people.
What we must remember is that G-d does not test someone unless that someone can pass the test. So, no matter how tough it may seem, if we stretch our limits we can pass the test.
Sages Wisdom:
This week I am reporting some amusing tales from the Midrash of the sages. The one that follows seems to me like a folk tale and purports to explain how wicked the people of Sodom really were.
It goes this way. In the middle of the city, the people of Sodom placed four beds of varying length. When a stranger came to town, the townspeople would tell him to lie down in any bed he liked. If the visitor chose a bed that was too short for him, the inhabitants would chop off his legs so that he was exactly the size of the bed. If he chose a bed too long for him, six men would grab his head, arms, and legs, and stretch him until his limbs were torn apart. Is it any wonder these people were destroyed?
I don’t think we have to look too fanciful tales to understand why Sodom was destroyed for scripture specifically tells us why.
Another is about Sarah telling Avraham to send Hagar and Yishmael away. Avraham refused until G-d told him to listen to Sarah. From this the sages tell us that we learn that Sarah was superior to Avraham in prophecy, for she could tell that Yishmael would be a bad influence upon Yitzhak, even if Avraham couldn’t.
Perhaps that is so, but before bestowing titles and offices upon anyone we should first look at the motivation behind their actions. In this case we should examine Sarah’s dislike for her maidservant and her desire to insure Yitzhak’s preeminence, even though he is not the firstborn. We know from scripture that her desires were in line with G-d’s plan, but bestowing a prophetic office upon her may be a bit premature and if such a title took, without more substantial evidence, who knows where she might have lead Abraham and the people.
Something to think about:
1. When Lot’s wife looked back, she turned into a pillar of salt. Why Salt? Why not turn her into a pillar of sand, or something else?
2. When Avraham arrives in Gar he asks Sarah to say she is his sister. This isn’t the first time Avraham asked Sarah to say this. It also happened in Lech Lecha (12:13). How could Avraham ask his wife to tell such a lie? What does it also show as regards his trust in YHVH Elohim?
3. The Akaida is referred to as the hardest test of man. Avraham had to slaughter his son. Yitzhak had to stretch out his neck and let his father kill him. Who had the harder task? Why?
Halftarah connection: 2 Kings 4:1
In our Parasha, angels tell Abraham, “Just like you’re alive today, you will be alive next year…”
In the Halftarah, we find the prophet Elisha uses the same phrase. As he passed through Shunam a woman saw him and invited him into her house. This woman, although of meager means, convinced her husband to build Elisha a room in their attic, to make the holy man more comfortable.
Elisha wanted to pay her for her kindness. He discovered that the woman wanted only one thing in life, a child. He told the woman, “Just like you’re alive today, you will be alive next year, and you will embrace a child.”
This story connects very well with this week’s Torah reading, Not only is the prophecy similarity, but the same exact phrase is used in both cases!
Gematria:
“And behold three men stood by him.” (18:2)
The commentaries agree that the “people” referred to here, were not flesh and blood, but angels. In fact, the numerical values of the Hebrew phrase v’hinay shloshah, “And behold three” comes to 701. It is also the same numerical value as the phrase, “These are Mihael, Gavriel, and Rafael,” three well know angels.
Could the number three also relate to the Compound Unity of YHVH Elohim?
Shabbat Shalom,
Rabbi Davis