- there are 70 faces to 
Post by alon on Jan 7, 2022 16:56:56 GMT -8
This Week’s Readings:
Parashah- Genesis 18:1-33
Haftara- Isaiah 33:17-34:12
D’rash: Genesis 18: 3-5 and said, “[My lord], if I have found favor in your sight, do not pass by your servant. Let a little water be brought, and wash your feet, and rest yourselves under the tree, while I bring a morsel of bread, that you may refresh yourselves, and after that you may pass on—since you have come to your servant.” So they said, “Do as you have said.”
Note the deprecative tone he uses concerning himself. Contrast this with his generosity as he prepares the feast for his guests. Do you think he might have known at least one of his guests was a very important person? (Not rhetorical- please reply).
Genesis 18:9-11 They said to him, “Where is Sarah your wife?” And he said, “She is in the tent.” The Lord said, “I will surely return to you about this time next year, and Sarah your wife shall have a son.” And Sarah was listening at the tent door behind him. Now Abraham and Sarah were old, advanced in years. The way of women had ceased to be with Sarah.
This question was rhetorical, since as we soon see the divine messenger knew where Sarah was and what she was doing. Also by this point in the discourse I would say both Avram and Sarah knew (or at least suspected) the divine and/or angelic nature (messengers) of their guests.
Genesis 18:12-15 So Sarah laughed to herself, saying, “After I am worn out, and my lord is old, shall I have pleasure?” The Lord said to Abraham, “Why did Sarah laugh and say, ‘Shall I indeed bear a child, now that I am old?’ Is anything too hard [wonderful] for the Lord? At the appointed time I will return to you, about this time next year, and Sarah shall have a son.” But Sarah [acted falsely], saying, “I did not laugh,” for she was afraid. He said, “No, but you did laugh.”
Note in last weeks parashah it was Abraham who laughed, but God did not call him on it: “Then Abraham fell on his face and laughed and said to himself, “Shall a child be born to a man who is a hundred years old? Shall Sarah, who is ninety years old, bear a child?”” (Genesis 17:17). But this week we see it is Sarah who laughs. These apparent contradictions in scripture were not thought of as a bad thing by ancient cultures, including the Hebrews. Either view may express one or more profound truths, and both may well have laughed giving us another “truth set.”
Sarah laughed, however God’s word does not return empty: “so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.” (Isaiah 55:11) What God has said, He’ll do: “He (Avraham) did not weaken in faith when he considered his own body, which was as good as dead (since he was about a hundred years old), or when he considered the barrenness of Sarah's womb. No unbelief made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, fully convinced that God was able to do what he had promised.” (Romans 4:19-21)
When in verse 14 the messenger asks “Is anything too hard [wonderful] for the Lord” the term rendered “hard/wonderful” is the same used in Isaiah 9:6 as a name given for ha’moshiach: For to us a child is born,
to us a son is given; and the government shall be [is] upon his shoulder,
and his name shall be [is] called Wonderful Counselor, Mighty God,
Everlasting Father, Prince of Peace.
wonderful- פָּלָא pâlâ’ to be (make) great, difficult, wonderful: - accomplish, hard, hidden, things too high, marvelous, miracles, perform, separate, make singular, wonderful, wondrous.
פֶּלֶא יָעַץ Pele Yoetz- Wonderful Counselor; the comma is not in the original text, as biblical Hebrew has no punctuation. It was added by the translators to make the scripture more readable for us. However it relates more the translators interpretation than the literal meaning. This could read either way: “Wonderful Counselor, Mighty God” or “Wonderful Counselor Mighty God.” A subtle but important distinction.
Note too that in the Hebrew even though this is a prophecy yet to be fulfilled it reads [is], not “shall be” as in our English translations. Sadly we loose the true meaning when it is presented this way, but if God said it, it is good as done! So Sarah will have a son at the appointed time, and his name will be יִצְחָק Yitchak, “he laughs.”
Yet knowing this, Avraham still tries to talk God out of executing His judgement on Sodom:
Genesis 18:23 Abraham came near and said, “Will You indeed sweep away the righteous with the wicked?
Having heard the judgement on Sodom and Gomorrah, Avraham appealed to God’s sense of justice and asked him not to destroy the upright together with the wicked.
Genesis 18:25. Be it far from you to do after this manner, to slay the righteous with the wicked; and that the righteous should be as the wicked, be it far from you; Shall not the Judge of all the earth do right?
The word מִשְׁפָּט mishpot here rendered “right” would better be translated “just.”
Gen 18:19 For I have chosen him, so that he may command his children and his household after him to keep the way of the Lord by doing righteousness and מִשְׁפָּט mishpot/justice, so that the Lord may bring upon Abraham what He has spoken about him.” Avraham uses the same terminology as God to bargain with Him. This showed chutzpah, a character trait Jews are known for to this day! The phrase “Far be it from You” or “Be it far from you” is חָלִלָה לְּךָ chalilah lecha simply means ‘that’s not really right to do that.’ This is one of the Shaliach Rav Shaul’s favorite expressions, μή γίνομαι me ginomai, ‘may it never be!’- often translated ‘God forbid!’ Avraham is here saying ‘Don’t! This is out of character for you!’
Genesis 18:27. And Abraham answered and said, Behold now, I have taken upon me to speak to the Lord, I who am but dust and ashes; Avraham still understands that he is disputing with his Shofet, his “Judge” (Ps 75:7) Adon Khol HaEretz, The Lord God of All the Earth (Josh 3:13). He also recognizes his connection to Adam. אָנֹכִי עָפָר וָאֵפֶר anochi afar va’afer translated ‘I who am but dust and ashes.’ This establishes a clear connection to the origins of humanity: Genesis 2:7 (NASB) Then the Lord God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being.
I’ve heard a lot of ideas about this exchange between Avraham and God over the years. I am going to step out here just a bit and give my view on why this conversation unfolded as it did: Genesis 18:17-21 The Lord said, “Shall I hide from Abraham what I am about to do, seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I have chosen [known] him, that he may command his children and his household after him to keep the way of the Lord by doing righteousness and justice, so that the Lord may bring to Abraham what he has promised him.” Then the Lord said, “Because the outcry against Sodom and Gomorrah is great and their sin is very grave, I will go down to see whether they have done altogether [they have made a complete end] according to the outcry that has come to me. And if not, I will know.” Here God is deliberating on Avram's role as a prophet; a role all men as heads of household must take on to some extent. God knew, but this (as everything in His Word) is presented for our benefit. God decides to tell Avraham of His plans. Now we have our Bibles telling us what we need to know of mankind's future. Avram however needed to be told. And he rose to the test by reminding God Himself of His own character! Chutzpah, yes; but he also showed great deference and respect! It is OK to remind God Who He is, because in doing so we remind ourselves who God is and why we pray expecting an answer. But we never should just throw it in His face.
Genesis 18:32 Then he said, “Oh may the Lord not be angry, and I shall speak only this once; suppose ten are found there?” And He said, “I will not destroy it on account of the ten.”
Avraham’s petition was that the Lord spare everyone, the whole city for the sake of the just. The concept here is the just can bring deliverance to the lost. We can (and should) be bringing the word to our communities as a whole.
Just as an aside, this is one of the key verses the rabbis use to require a minyan, ten righteous men to pray or to meet in synagogue and have a service.
Mekorot: All scripture from the ESV unless otherwise specified; JPS Study TNK; Israel Bible Center round-table discussion and Dr ELi; my father and others
Next Week’s Readings:
Parashah- Gen 19:1-38
Haftara- Is 17:14-18:7
Apostolic references will be given in the darashot
Parashah- Genesis 18:1-33
Haftara- Isaiah 33:17-34:12
D’rash: Genesis 18: 3-5 and said, “[My lord], if I have found favor in your sight, do not pass by your servant. Let a little water be brought, and wash your feet, and rest yourselves under the tree, while I bring a morsel of bread, that you may refresh yourselves, and after that you may pass on—since you have come to your servant.” So they said, “Do as you have said.”
Note the deprecative tone he uses concerning himself. Contrast this with his generosity as he prepares the feast for his guests. Do you think he might have known at least one of his guests was a very important person? (Not rhetorical- please reply).
Genesis 18:9-11 They said to him, “Where is Sarah your wife?” And he said, “She is in the tent.” The Lord said, “I will surely return to you about this time next year, and Sarah your wife shall have a son.” And Sarah was listening at the tent door behind him. Now Abraham and Sarah were old, advanced in years. The way of women had ceased to be with Sarah.
This question was rhetorical, since as we soon see the divine messenger knew where Sarah was and what she was doing. Also by this point in the discourse I would say both Avram and Sarah knew (or at least suspected) the divine and/or angelic nature (messengers) of their guests.
Genesis 18:12-15 So Sarah laughed to herself, saying, “After I am worn out, and my lord is old, shall I have pleasure?” The Lord said to Abraham, “Why did Sarah laugh and say, ‘Shall I indeed bear a child, now that I am old?’ Is anything too hard [wonderful] for the Lord? At the appointed time I will return to you, about this time next year, and Sarah shall have a son.” But Sarah [acted falsely], saying, “I did not laugh,” for she was afraid. He said, “No, but you did laugh.”
Note in last weeks parashah it was Abraham who laughed, but God did not call him on it: “Then Abraham fell on his face and laughed and said to himself, “Shall a child be born to a man who is a hundred years old? Shall Sarah, who is ninety years old, bear a child?”” (Genesis 17:17). But this week we see it is Sarah who laughs. These apparent contradictions in scripture were not thought of as a bad thing by ancient cultures, including the Hebrews. Either view may express one or more profound truths, and both may well have laughed giving us another “truth set.”
Sarah laughed, however God’s word does not return empty: “so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.” (Isaiah 55:11) What God has said, He’ll do: “He (Avraham) did not weaken in faith when he considered his own body, which was as good as dead (since he was about a hundred years old), or when he considered the barrenness of Sarah's womb. No unbelief made him waver concerning the promise of God, but he grew strong in his faith as he gave glory to God, fully convinced that God was able to do what he had promised.” (Romans 4:19-21)
When in verse 14 the messenger asks “Is anything too hard [wonderful] for the Lord” the term rendered “hard/wonderful” is the same used in Isaiah 9:6 as a name given for ha’moshiach: For to us a child is born,
to us a son is given; and the government shall be [is] upon his shoulder,
and his name shall be [is] called Wonderful Counselor, Mighty God,
Everlasting Father, Prince of Peace.
wonderful- פָּלָא pâlâ’ to be (make) great, difficult, wonderful: - accomplish, hard, hidden, things too high, marvelous, miracles, perform, separate, make singular, wonderful, wondrous.
פֶּלֶא יָעַץ Pele Yoetz- Wonderful Counselor; the comma is not in the original text, as biblical Hebrew has no punctuation. It was added by the translators to make the scripture more readable for us. However it relates more the translators interpretation than the literal meaning. This could read either way: “Wonderful Counselor, Mighty God” or “Wonderful Counselor Mighty God.” A subtle but important distinction.
Note too that in the Hebrew even though this is a prophecy yet to be fulfilled it reads [is], not “shall be” as in our English translations. Sadly we loose the true meaning when it is presented this way, but if God said it, it is good as done! So Sarah will have a son at the appointed time, and his name will be יִצְחָק Yitchak, “he laughs.”
Yet knowing this, Avraham still tries to talk God out of executing His judgement on Sodom:
Genesis 18:23 Abraham came near and said, “Will You indeed sweep away the righteous with the wicked?
Having heard the judgement on Sodom and Gomorrah, Avraham appealed to God’s sense of justice and asked him not to destroy the upright together with the wicked.
Genesis 18:25. Be it far from you to do after this manner, to slay the righteous with the wicked; and that the righteous should be as the wicked, be it far from you; Shall not the Judge of all the earth do right?
The word מִשְׁפָּט mishpot here rendered “right” would better be translated “just.”
Gen 18:19 For I have chosen him, so that he may command his children and his household after him to keep the way of the Lord by doing righteousness and מִשְׁפָּט mishpot/justice, so that the Lord may bring upon Abraham what He has spoken about him.” Avraham uses the same terminology as God to bargain with Him. This showed chutzpah, a character trait Jews are known for to this day! The phrase “Far be it from You” or “Be it far from you” is חָלִלָה לְּךָ chalilah lecha simply means ‘that’s not really right to do that.’ This is one of the Shaliach Rav Shaul’s favorite expressions, μή γίνομαι me ginomai, ‘may it never be!’- often translated ‘God forbid!’ Avraham is here saying ‘Don’t! This is out of character for you!’
Genesis 18:27. And Abraham answered and said, Behold now, I have taken upon me to speak to the Lord, I who am but dust and ashes; Avraham still understands that he is disputing with his Shofet, his “Judge” (Ps 75:7) Adon Khol HaEretz, The Lord God of All the Earth (Josh 3:13). He also recognizes his connection to Adam. אָנֹכִי עָפָר וָאֵפֶר anochi afar va’afer translated ‘I who am but dust and ashes.’ This establishes a clear connection to the origins of humanity: Genesis 2:7 (NASB) Then the Lord God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being.
I’ve heard a lot of ideas about this exchange between Avraham and God over the years. I am going to step out here just a bit and give my view on why this conversation unfolded as it did: Genesis 18:17-21 The Lord said, “Shall I hide from Abraham what I am about to do, seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I have chosen [known] him, that he may command his children and his household after him to keep the way of the Lord by doing righteousness and justice, so that the Lord may bring to Abraham what he has promised him.” Then the Lord said, “Because the outcry against Sodom and Gomorrah is great and their sin is very grave, I will go down to see whether they have done altogether [they have made a complete end] according to the outcry that has come to me. And if not, I will know.” Here God is deliberating on Avram's role as a prophet; a role all men as heads of household must take on to some extent. God knew, but this (as everything in His Word) is presented for our benefit. God decides to tell Avraham of His plans. Now we have our Bibles telling us what we need to know of mankind's future. Avram however needed to be told. And he rose to the test by reminding God Himself of His own character! Chutzpah, yes; but he also showed great deference and respect! It is OK to remind God Who He is, because in doing so we remind ourselves who God is and why we pray expecting an answer. But we never should just throw it in His face.
Genesis 18:32 Then he said, “Oh may the Lord not be angry, and I shall speak only this once; suppose ten are found there?” And He said, “I will not destroy it on account of the ten.”
Avraham’s petition was that the Lord spare everyone, the whole city for the sake of the just. The concept here is the just can bring deliverance to the lost. We can (and should) be bringing the word to our communities as a whole.
Just as an aside, this is one of the key verses the rabbis use to require a minyan, ten righteous men to pray or to meet in synagogue and have a service.
Mekorot: All scripture from the ESV unless otherwise specified; JPS Study TNK; Israel Bible Center round-table discussion and Dr ELi; my father and others
Next Week’s Readings:
Parashah- Gen 19:1-38
Haftara- Is 17:14-18:7
Apostolic references will be given in the darashot
