Rosh
Hashanah marks the beginning of the Jewish New Year. On that day are all
supposed to be in a festive mood, dress in white and, of course, blow the Shofar
(ram’s horn).
What many do
not know is that, on Rosh Hashanah, we skip the magnificent Torah portion, “Ha’azinu” in Devarim (Deuteronomy) 32.
Instead, we read from Parashat “Vayera” in Bresheet (Genesis).
Vayera, which is read, in parts, over the two days of Rosh Hashana, narrates the birth of Yitzchak, the son of
Avraham and Sarah, the banishment of Hagar and her son, Yishmael, and ends with
the binding of Yitzchak.
G-d, as we
learn from it, remembers His promise to Sarah and blesses her and Avraham with
a son, Yitzchak who is circumcised at the age of eight days. Sarah, who is concerned about the future of
her son demands that Avraham banish Hagar, her maid, along with, Yishmael, who
Avraham sired. “Cast out this slave woman with her son, for the son of this
slave woman shall not be heir with my son Isaac,” she tells Avraham in Bresheet
21:10. Avraham does not like it but listens to G-d who commands him to obey to
Sarah. Avraham acquiesces and Hagar and her son end up in the desert and are,
later, saved by an angel of G-d.
Many, myself included, have difficulties with this narrative. Although G-d
stands behind Sarah’s decision, banishment into the desert is, still, a harsh
verdict, particularly one that is executed by a parent, in this case Avraham.
Without underestimating or belittling the suffering of Hagar and Yishmael, which resulted
from Avraham’s move, it is important to look at this episode in the context of practices
in the ancient world where our narrative takes place. I am referring,
particularly, to those pertaining to the inheritance rights of the son of a
maid/slave in the circumstances of our story. These, as we learn, seem to be
Sarah’s main concerns.
Rabbi
Elchanan Samet suggests that for that purpose, we turn to the Hammurabi Code of Law
which reflects the social and legal norms of that period, at least in
Mesopotamia.
Article 170
of this Code states that if a man’s main wife bore his children and so did his
maid, the father shall bequeath all he owns to the children from his main wife,
during his life. If the father passes away without declaring the rightful
inheritors, his assets will be divided equally between all of his offspring regardless
of who their mother was.
Hagar was
never the legal wife of Avraham. Sarah was. Hagar was a maid and a servant who
bore a son, Yishmael, to Avraham when Sarah thought that she was barren. Yishmael was never the legal heir of Avraham. Now that Sarah has her son, she is the Lady of
the house and wishes to secure her son’s future and ensure that he is the sole inheritor.
Avraham is old, and Sarah, the worried mother, wishes him to affix it while he
is alive. Banishing Hagar is removing last hurdle that stands between her and
her goal.
Nevertheless, should Hagar and Yishmael be “cast out” after all those years?
Avraham does not really “cast” her out. In chapter 21 verse 14, the Torah tells
us that Avraham “sent her away.” There is a softening of the verb “cast” by
replacing it with the verb “send” which, in a way, mirrors Avraham’s sentiments
and the nature of his actions. In Biblical context sending away generally means
releasing or letting go. The same verb “send,” incidentally, is also used in
the Torah pertaining to the releasing of slaves. Might it be possible that this
is what the case is here?
I turn, again, to the Hammurabi Code. Article 171 of it does address an issue
similar to the one discussed here. According to it, if, while he is alive, the father
does not will anything to his offspring from his maids or mistresses, then they
will receive nothing. Following his death, the release of the maid and her
children will be secured, and the children of the main wife will not turn them
into slaves.
Since Avraham has already decreed that Yitzchak is his sole successor, we would
expect that Hagar and Yishmael will be
freed, accordingly. In the act of “sending them away” Avraham is, as it seems, in
accordance with the customs as practiced in his world, the ancient world. As
far as “the desert” scene is concerned, let us not forget that entire land of Canaan
was a desolate wilderness in those days.
On the second day of Rosh Hashanah, we read the account of the binding of Yitzchak.
It tells us that G-d commands Avraham to sacrifice his son, Yitzchak, to Him.
Sacrificing the
first-born son to Molech, an Amonite deity worshipped also in Canaan, was
common practice in ancient times. The Torah strongly condemns and forbids such
a act. Avraham, again, as in the case of Hagar, accepts the verdict
without protesting or questioning it. It is clear from the text (Chapter 22:1)
that G-d was testing Avraham and the extent of his dedication to Him. Still,
why did G-d choose that specific experience to put to the test Avraham’s devotion
to Him?
It seems that G-d’s directive was not aimed to see whether Avraham was ready to
slaughter his son. As mentioned above, in the context of the times, the
practice was common and everyone sacrificing their son to Molech would have
done it willingly.
The underlying cause for that stems from the deepest levels of Avraham’s faith
in G-d. Throughout the exchanges between G-d and Avraham, G-d repeatedly
promises Avraham that he will have great and powerful posterity. If Yitzchak
dies, those promises will never be kept.
In my view, it is not only Avraham that is put to the test. In Avraham’s eyes,
it is also G-d that is being assessed. Yet, he never complains, never questions,
or protests the decree.
His unconditional faith in G-d, regardless of whether G-d keeps His promise to
him or not, is what Avraham is put on trial for in this episode. Avraham did not fail and was
blessed for it. Just as he was about to put the knife to Yitzchak’s
throat, an angel called Avraham from heaven telling him to stop. A ram appeared in
the bushes nearby and was sacrificed to G-d instead of Yitzchak. That is the
reason we use a ram’s horn to make the Shofar.
The lesson of this Parashah is clear. Life is going to present us with many
challenges and rattling experiences where we will need to make hard choices. As
long as we, old and young, parents and children adhere to our belief in G-d, choose
Life, do Justice and practice Hope, we shall always prevail.
May we all have a great year padded with abundant health and only good news.
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