Here’s this week’s Torah portion. It’s another very important one, since it contains God’s covenant with Abraham. If ever there were proof that the bible has political relevance today, this passage is it. Religious Zionists take the Abrahamic convenant as God’s promise to the Jews of a homeland in Canaan - and thus a divine charter for the modern state of Israel. Many Chrisitians, I believe, interpret the story of Sodom and Gomorrah as a punishment for homosexuality. Need we accept these meanings? Are there other ways to read the text? That, of course, is what the comments are for. To print the portion, use the "printer-friendly" link at the bottom. To subscribe to the weekly Torah portions in your newsreader, the xml link is here…
12:1 Now the Lord said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.
12:2 And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing.
12:3 And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’
12:4 So Abram went, as the Lord had spoken unto him; and Lot went with him; and Abram was seventy and five years old when he departed out of Haran.
12:5 And Abram took Sarai his wife, and Lot his brother’s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came.
12:6 And Abram passed through the land unto the place of Shechem, unto the terebinth of Moreh. And the Canaanite was then in the land.
12:7 And the Lord appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the Lord, who appeared unto him.
12:8 And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and he builded there an altar unto the Lord, and called upon the name of the Lord.
12:9 And Abram journeyed, going on still toward the South.
12:10 And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land.
12:11 And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife: ‘Behold now, I know that thou art a fair woman to look upon.
12:12 And it will come to pass, when the Egyptians shall see thee, that they will say: This is his wife; and they will kill me, but thee they will keep alive.
12:13 Say, I pray thee, thou art my sister; that it may be well with me for thy sake, and that my soul may live because of thee.’
12:14 And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair.
12:15 And the princes of Pharaoh saw her, and praised her to Pharaoh; and the woman was taken into Pharaoh’s house.
12:16 And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.
12:17 And the Lord plagued Pharaoh and his house with great plagues because of Sarai Abram’s wife.
12:18 And Pharaoh called Abram, and said: ‘What is this that thou hast done unto me? why didst thou not tell me that she was thy wife?
12:19 Why saidst thou: She is my sister? so that I took her to be my wife; now therefore behold thy wife, take her, and go thy way.’
12:20 And Pharaoh gave men charge concerning him; and they brought him on the way, and his wife, and all that he had.
13:1 And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the South.
13:2 And Abram was very rich in cattle, in silver, and in gold.
13:3 And he went on his journeys from the South even to Beth-el, unto the place where his tent had been at the beginning, between Beth-el and Ai;
13:4 unto the place of the altar, which he had made there at the first; and Abram called there on the name of the Lord.
13:5 And Lot also, who went with Abram, had flocks, and herds, and tents.
13:6 And the land was not able to bear them, that they might dwell together; for their substance was great, so that they could not dwell together.
13:7 And there was a strife between the herdmen of Abram’s cattle and the herdmen of Lot’s cattle. And the Canaanite and the Perizzite dwelt then in the land.
13:8 And Abram said unto Lot: ‘Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we are brethren.
13:9 Is not the whole land before thee? separate thyself, I pray thee, from me; if thou wilt take the left hand, then I will go to the right; or if thou take the right hand, then I will go to the left.’
13:10 And Lot lifted up his eyes, and beheld all the plain of the Jordan, that it was well watered every where, before the Lord destroyed Sodom and Gomorrah, like the garden of the Lord, like the land of Egypt, as thou goest unto Zoar.
13:11 So Lot chose him all the plain of the Jordan; and Lot journeyed east; and they separated themselves the one from the other.
13:12 Abram dwelt in the land of Canaan, and Lot dwelt in the cities of the Plain, and moved his tent as far as Sodom.
13:13 Now the men of Sodom were wicked and sinners against the Lord exceedingly.
13:14 And the Lord said unto Abram, after that Lot was separated from him: ‘Lift up now thine eyes, and look from the place where thou art, northward and southward and eastward and westward;
13:15 for all the land which thou seest, to thee will I give it, and to thy seed for ever.
13:16 And I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall thy seed also be numbered.
13:17 Arise, walk through the land in the length of it and in the breadth of it; for unto thee will I give it.’
13:18 And Abram moved his tent, and came and dwelt by the terebinths of Mamre, which are in Hebron, and built there an altar unto the Lord.
14:1 And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of Goiim,
14:2 that they made war with Bera king of Sodom, and with Birsha king of Gomorrah, Shinab king of Admah, and Shemeber king of Zeboiim, and the king of Bela–the same is Zoar.
14:3 All these came as allies unto the vale of Siddim–the same is the Salt Sea.
14:4 Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled.
14:5 And in the fourteenth year came Chedorlaomer and the kings that were with him, and smote the Rephaim in Ashteroth-karnaim, and the Zuzim in Ham, and the Emim in Shaveh-kiriathaim,
14:6 and the Horites in their mount Seir, unto El-paran, which is by the wilderness.
14:7 And they turned back, and came to En-mishpat–the same is Kadesh–and smote all the country of the Amalekites, and also the Amorites, that dwelt in Hazazon-tamar.
14:8 And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela–the same is Zoar; and they set the battle in array against them in the vale of Siddim;
14:9 against Chedorlaomer king of Elam, and Tidal king of Goiim, and Amraphel king of Shinar, and Arioch king of Ellasar; four kings against the five.
14:10 Now the vale of Siddim was full of slime pits; and the kings of Sodom and Gomorrah fled, and they fell there, and they that remained fled to the mountain.
14:11 And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way.
14:12 And they took Lot, Abram’s brother’s son, who dwelt in Sodom, and his goods, and departed.
14:13 And there came one that had escaped, and told Abram the Hebrew–now he dwelt by the terebinths of Mamre the Amorite, brother of Eshcol, and brother of Aner; and these were confederate with Abram.
14:14 And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan.
14:15 And he divided himself against them by night, he and his servants, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus.
14:16 And he brought back all the goods, and also brought back his brother Lot, and his goods, and the women also, and the people.
14:17 And the king of Sodom went out to meet him, after his return from the slaughter of Chedorlaomer and the kings that were with him, at the vale of Shaveh–the same is the King’s Vale.
14:18 And Melchizedek king of Salem brought forth bread and wine; and he was priest of God the Most High.
14:19 And he blessed him, and said: ‘Blessed be Abram of God Most High, Maker of heaven and earth;
14:20 and blessed be God the Most High, who hath delivered thine enemies into thy hand.’ And he gave him a tenth of all.
14:21 And the king of Sodom said unto Abram: ‘Give me the persons, and take the goods to thyself.’
14:22 And Abram said to the king of Sodom: ‘I have lifted up my hand unto the Lord, God Most High, Maker of heaven and earth,
14:23 that I will not take a thread nor a shoe-latchet nor aught that is thine, lest thou shouldest say: I have made Abram rich;
14:24 save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre, let them take their portion.’
15:1 After these things the word of the Lord came unto Abram in a vision, saying: ‘Fear not, Abram, I am thy shield, thy reward shall be exceeding great.’
15:2 And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’
15:3 And Abram said: ‘Behold, to me Thou hast given no seed, and, lo, one born in my house is to be mine heir.’
15:4 And, behold, the word of the Lord came unto him, saying: ‘This man shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.’
15:5 And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’
15:6 And he believed in the Lord; and He counted it to him for righteousness.
15:7 And He said unto him: ‘I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.’
15:8 And he said: ‘O Lord GOD, whereby shall I know that I shall inherit it?’
15:9 And He said unto him: ‘Take Me a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon.’
15:10 And he took him all these, and divided them in the midst, and laid each half over against the other; but the birds divided he not.
15:11 And the birds of prey came down upon the carcasses, and Abram drove them away.
15:12 And it came to pass, that, when the sun was going down, a deep sleep fell upon Abram; and, lo, a dread, even a great darkness, fell upon him.
15:13 And He said unto Abram: ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;
15:14 and also that nation, whom they shall serve, will I judge; and afterward shall they come out with great substance.
15:15 But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.
15:16 And in the fourth generation they shall come back hither; for the iniquity of the Amorite is not yet full.’
15:17 And it came to pass, that, when the sun went down, and there was thick darkness, behold a smoking furnace, and a flaming torch that passed between these pieces.
15:18 In that day the Lord made a covenant with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;
15:19 the Kenite, and the Kenizzite, and the Kadmonite,
15:20 and the Hittite, and the Perizzite, and the Rephaim,
15:21 and the Amorite, and the Canaanite, and the Girgashite, and the Jebusite.’
16:1 Now Sarai Abram’s wife bore him no children; and she had a handmaid, an Egyptian, whose name was Hagar.
16:2 And Sarai said unto Abram: ‘Behold now, the Lord hath restrained me from bearing; go in, I pray thee, unto my handmaid; it may be that I shall be builded up through her.’ And Abram hearkened to the voice of Sarai.
16:3 And Sarai Abram’s wife took Hagar the Egyptian, her handmaid, after Abram had dwelt ten years in the land of Canaan, and gave her to Abram her husband to be his wife.
16:4 And he went in unto Hagar, and she conceived; and when she saw that she had conceived, her mistress was despised in her eyes.
16:5 And Sarai said unto Abram: ‘My wrong be upon thee: I gave my handmaid into thy bosom; and when she saw that she had conceived, I was despised in her eyes: the Lord judge between me and thee.’
16:6 But Abram said unto Sarai: ‘Behold, thy maid is in thy hand; do to her that which is good in thine eyes.’ And Sarai dealt harshly with her, and she fled from her face.
16:7 And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur.
16:8 And he said: ‘Hagar, Sarai’s handmaid, whence camest thou? and whither goest thou?’ And she said: ‘I flee from the face of my mistress Sarai.’
16:9 And the angel of the Lord said unto her: ‘Return to thy mistress, and submit thyself under her hands.’
16:10 And the angel of the Lord said unto her: ‘I will greatly multiply thy seed, that it shall not be numbered for multitude.
16:11 And the angel of the Lord said unto her: ‘Behold, thou art with child, and shalt bear a son; and thou shalt call his name Ishmael, because the Lord hath heard thy affliction.
16:12 And he shall be a wild ass of a man: his hand shall be against every man, and every man’s hand against him; and he shall dwell in the face of all his brethren.’
16:13 And she called the name of the Lord that spoke unto her, Thou art a God of seeing; for she said: ‘Have I even here seen Him that seeth Me?’
16:14 Wherefore the well was called ‘Beer-lahai-roi; behold, it is between Kadesh and Bered.
16:15 And Hagar bore Abram a son; and Abram called the name of his son, whom Hagar bore, Ishmael.
16:16 And Abram was fourscore and six years old, when Hagar bore Ishmael to Abram.
17:1 And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted.
17:2 And I will make My covenant between Me and thee, and will multiply thee exceedingly.’
17:3 And Abram fell on his face; and God talked with him, saying:
17:4 ‘As for Me, behold, My covenant is with thee, and thou shalt be the father of a multitude of nations.
17:5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee.
17:6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.
17:7 And I will establish My covenant between Me and thee and thy seed after thee throughout their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee.
17:8 And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.’
17:9 And God said unto Abraham: ‘And as for thee, thou shalt keep My covenant, thou, and thy seed after thee throughout their generations.
17:10 This is My covenant, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised.
17:11 And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covenant betwixt Me and you.
17:12 And he that is eight days old shall be circumcised among you, every male throughout your generations, he that is born in the house, or bought with money of any foreigner, that is not of thy seed.
17:13 He that is born in thy house, and he that is bought with thy money, must needs be circumcised; and My covenant shall be in your flesh for an everlasting covenant.
17:14 And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covenant.’
17:15 And God said unto Abraham: ‘As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be.
17:16 And I will bless her, and moreover I will give thee a son of her; yea, I will bless her, and she shall be a mother of nations; kings of peoples shall be of her.’
17:17 Then Abraham fell upon his face, and laughed, and said in his heart: ‘Shall a child be born unto him that is a hundred years old? and shall Sarah, that is ninety years old, bear?’
17:18 And Abraham said unto God: ‘Oh that Ishmael might live before Thee!’
17:19 And God said: ”Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac; and I will establish My covenant with him for an everlasting covenant for his seed after him.
17:20 And as for Ishmael, I have heard thee; behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.
17:21 But My covenant will I establish with Isaac, whom Sarah shall bear unto thee at this set time in the next year.’
17:22 And He left off talking with him, and God went up from Abraham.
17:23 And Abraham took Ishmael his son, and all that were born in his house, and all that were bought with his money, every male among the men of Abraham’s house, and circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.
17:24 And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.
17:25 And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.
17:26 In the selfsame day was Abraham circumcised, and Ishmael his son.
17:27 And all the men of his house, those born in the house, and those bought with money of a foreigner, were circumcised with him.
Be thou a blessing
This interpretation arose from a discussion at Elat Chayyim, a center for Jewish renewal in the Catskills, where my wife and I spent this past weekend.
The passage begins:
The traditional (Orthodox) interpretation I take from the Stone Chumash:
This section - as read by many, many generations of rabbis and sages - provides the foundation for the idea of the Jews as the “chosen people.” For the modern religious Zionists, God’s subsequent promise - “Unto thy seed will I give this land” - constitutes a divine deed to the land of Canaan (now the state of Israel and environs). It was given to Abraham as a reward for his virtue.
I think that a radically different reading of the passage is possible. I do not see a hereditary privilege being conferred, once and for all, on Abraham’s descendents. Rather, I see God’s promise and the subsequent events as steps in a developing relationship between God and man. Nothing about this relationship is final. It is not an entitlement, a property. God’s injunction to Abraham to “be a blessing” stands for all generations, as does His forgiveness when we fail. As to the things of this world - land, resources, tools, objects - it is up to us to use them in service of Creation, and not for selfish ends.
Traditional interpreters have gone to some trouble to demonstrate Abraham’s virtue - in effect, to cannonize him. Extratextual stories have arisen to explain what the Torah itself leaves out. For example, a widely accepted story has Abraham’s father Terah as a maker of idols in Ur. Abraham recognizes the idols as false gods and rejects them. He is forced to flee the city for challenging its religious practices. This story and others are meant to illustrate Abraham’s merit, to explain why he was chosen as the recipient of the covenant.
The text itself paints a more ambiguous picture of Abraham. At some points - notably, the sacrifice of Isaac, which comes later - Abraham shows great devotion. At other points, his actions seem to be at odds with divine instruction, and even to complicate God’s plans.
After the revelation, Abraham goes to Canaan as instructed. Then, finding a famine there, he proceeds to Egypt. The interpretive tradition assumes God told him to go, but that’s not in the text. We read that at Ai Abram “called upon the name of the Lord” - but not that the Lord answered. If we are willing to imagine Abraham as a person with fears and conflicts as well as faith, might we propose that, in the silence, he doubted God’s promise and proceeded on his own?
And what are we to make of Abraham’s behavior in Egypt? He lies about his relationship to Sarah, for what appear to be rather selfish reasons. His trick backfires, and God Himself must rescue Sarah:
The biblical patriarchs are complicated figures. If we abandon the attempt to depict Abraham as a paragon, what we find in this story is an example of God’s forgiveness. He protects Abram and Sarai, extricates them from Egypt, brings them back to Canaan. Why? We aren’t told. We do know that God has established a relationship with Abram. Perhaps God honors the covenant not because of Abram’s virtue, but, rather, despite his flaws. Perhaps the relationship with man has some value to God in its own right. God has faith in us. He still wants Abram to “be a blessing”.
In the matter of birthright, God’s plan is again complicated by human actions. In Canaan God appears to Abraham in a dream and re-iterates His promise (”Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates“). But Abraham has no children. Sarah, doubting that she can conceive at the age of 90, suggests that Abraham go to Hagar, her maid. Hagar gives birth to Ishmael. In the meantime, God has allowed Sarah to become pregnant with Isaac. So, now, there is a conflict over inheritance between Ishmael - Abraham’s firstborn but illegitimate son - and Isaac.
God, in His role as adjudicator, resolves the conflict in favor of Isaac, while promising Hagar that her child will also become a large nation. Poignantly,
God’s original wish was simple. Abraham’s descendents would live and prosper in the land of Canaan; and they would be a blessing. This is one of the loveliest of God’s injunctions to man. To bless, in Judaism, is to thank God for the thing that you bless - wine, or bread, or the privilege of waking up in the morning. There is a blessing for just about anything you can think of. But to be a blessing is not just to utter thanks. It is to make your entire life a celebration of God’s generosity; to honor God with every action.
However, with man, nothing is simple. We couldn’t just live in the land and leave the rest to Him. No sooner is there a promise of ownership, then discord follows. Ishmael is dispossessed. He will grow up alienated, angry - an enemy to Isaac and his descendents.
I can only read this as a cautionary tale. At the time these stories were composed, an Israelite kingdom existed in Canaan. The stories were meant to establish its divine charter and its mission. But in the giving of the land is the seed of its destruction. Kingdoms have enemies. Even before the destruction of the first temple we understood at some level that there cannot be a religion of things.
The subsequent history of ancient Israel demonstrates the inherent conflict between possession and devotion. The exigencies of national survival kept us from trusting in God for our deliverance. We asked God to protect our land… then, in the silence, we acted on our own.
God does not disengage from man. He had promised Noah never again to destroy life. He keeps his covenant with Abraham. But we are not to think of the land as the unconditional birthright of our people. Our right to the land depends on how we use it. When we practice justice and mercy, when we show a full appreciation of the value of life - when we honor God, so that all who encounter us see His goodness - we have earned the right to live in a place. When we fail in this mission - when we use violence to keep what we have - when we alienate and exile others - we will, ourselves, be exiled.
The only thing that is unconditional is God Himself. The call to act well in the world - to be a blessing - will always sound. Our task - our only birthright - is to hear it and to heed it.
Andrew Schamess
Hi
I am at a Jewish School and we have to write a D’var Torah. i was wondering if you could be a “site” for my question. The pasuk i used was “and you shall be a blessing”. Any help from anyone would be appreciated!