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November 10, 2000/12 Heshvan 5761, Vol. 53, No.7
Torah puts priority on nation of Israel
Torah Study
RABBI SHLOMO RISKIN
Lech Lecha/Genesis 12:1-17:27
Our biblical tradition seems to exist in a paradox between the universal and the particular, our obligations to the world at large and those to our own nation and family.
Let us first investigate the parameters of our paradox: The Torah opens with the words: "When God began to create heaven and earth" (Genesis 1:1); clearly these words resonate with the ultimate message of the universal code. But Rashi's opening comment turns the verse on its head, in effect telling us that the reason the Torah begins with creation has nothing to do with a grand universal vision but everything to do with establishing our rights to the land of Israel.
After all, argues the Midrash quoted by Rashi, since God created the world, God can parcel out specific areas to "whomever is righteous in God's eyes."
This tension between the particular and the universal also permeates the festival period that we just celebrated. On the one hand, Rosh Hashana celebrates the coronation of God as the ruler of the entire universe. In a similar universal vein, Yom Kippur aspires to the ultimate potential of prayer and devotion when we can declare: "for my house (the Holy Temple) shall be called a house of prayer for all peoples." (Isaiah 56:7)
With Abraham, the paradox takes on an especially poignant human and familial dimension. At first God instructs Abraham, "Go forth from your native land and from your father's house to the land that I will show you." (Genesis 12:1) Abraham is to found a new family-nation in the specific location of the land of Israel.
However, in the next verse the nationalistic fervor of going up to one's own land is somewhat muted by the more universalistic message of God's next charge: "And all the families of the earth shall bless themselves by you." (Genesis 12:3) From this moment on, both of these elements - a particular nation guaranteed by God and the broader vision of world peace and redemption will vie for center stage in the soul of Abraham's descendants.
The paradox of the universal-individualistic versus the national-exclusivity takes on the most serious threat to Abraham's equanimity in terms of his relationship to Sarah. They truly worked together as consecrated partners to accomplish God's work. Indeed, Abraham is not only committed to Sarah, but seems to be aware of her higher gift of prophecy. When she, tragically barren, suggests to her husband that he father a child with her maidservant Hagar, the text records: "And Abram heeded Sarai's request" (Genesis 15:2) - suggesting that Abraham's role in this matter is entirely subject to the will of Sarah.
Hagar may have been brought into the picture by Sarah, but when Sarah realizes that the behavior of her son Ishmael constitutes a serious threat to her family, Sarah is not willing to compromise: Hagar, and her son must be banished.
Now since Abraham's vision wants to embrace all of humanity, how could he see his son exiled to the desert? An expansion of this theme is found in the Tosefta (additional Torah commentaries) on the verse spoken by Sarah in this week's Torah portion: "I am lowered in her (Hagar's) esteem." (Genesis 16:5)
Our sages provide the following dialogue between Sarah and Abraham: "I see Yishmael building an altar, capturing grasshoppers and sacrificing them to idols. If he teaches this idolatry to my son Yitzchak, the name of heaven will be desecrated," says Sarah. Abraham responds: "Now that we have made her a mistress (of our house), how can we send her away? What will the other people say about us?"
Sarah's position is that there is room to be concerned about the world - but not at the price of losing one's son and future identity. Our identity as a unique people must first be forged and secured - and then the dialogue with and the redemption of the nations will follow in due course.
God teaches Abraham that Sarah is right: "Whatever Sarah tells you, do as she says, for it is through Isaac that offspring shall be continued for you."(Genesis 21:12)
Indeed, it is even possible that the subsequent trial of the binding of Isaac comes in no small measure to teach Abraham to properly appreciate his only son and heir, Isaac.
Rabbi Shlomo Riskin is the spiritual leader of Efrat, Israel.
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