Vayera 2020
1In this week’s Parsha the following term is used “And G-d appeared to Abraham. (Vayera Eilav). The three visitors who appear at his door deliver an important message which is overheard by Sarah. “And he said, “I will return at the time of Chayah and behold there will be a son to Sarah”.
2In the end of last week’s Parsha G-d appeared to Avram using the same term “And G-d appeared to Avram” (Vayera Eilav). There he changed his name from Avram to Abraham, promised to Abraham that he would inherit the land of Canaan, and instructed Abraham to perform the Bris Milah. He re-named Sari to be Sarah, and promised that Abraham will be given a son via Sarah to be named Yitzchak
3Having already promised in last week’s Parsha one wonders why it was necessary to re-notify Abraham that he will have a son. Ramban wonders about why Abraham didn’t notify Sarah as to the divine promise. He suggests that, following the notice, Abraham became immediately busy with his and Ishmael’s circumcision. He just never had time to tell her.
4In order to answer the Ramban’s question I would suggest that Abraham understood that a son was to be born but only after the Bris Milah. Just like Rashi comments in the beginning of Parshat Lech Lecha; “Go from this land because here you will not be able to have children”. Only in the holy land will you be able to merit children. Abraham now understood that only after circumcision was he able to have covenantal children. As such Abraham knew and understood that upon the healing of the wound he would then be in a position to notify Sarah of the divine promise. This way the act of creating the covenantal child could be done immediately and with mutual knowledge. The second notice is now understood as confirming that, with the Bris, Abraham and Sarah should be able to begin the process of creating the covenantal child. Hence we have the angel Rafael to “heal” the wound and “notify Sarah” the second angel to save Lot and the third to destroy Sodom.
5A difficulty arises however with the issue of the laughter. In Lech Lecha Abraham is guilty of the same exact laughing as Sarah’s laughter as found in this week’s Parsha. “And Abraham fell on his face and laughed and he said in his heart “will he give birth at age 100 and will Sarah at 90 give birth”? In this week’s Parsha “and Sarah laughed in her heart saying “After I have become dry will I have moisture! And my husband has become old” and G-d said why did Sarah laugh? And Sarah denied that she had laughed because she was fearful and He said “No you have laughed!” What does it mean to laugh and why was it ok for Abraham and not for Sarah and why was that the boy’s name Yitzchak? “He will laugh”. Rashi and other’s assume that Abraham laughed in joy and Sarah in derision. In other words the term “Laughter” has 2 meanings, one positive and one negative! The negative aspect is reflected also in this week’s Parsha “and Sarah saw the son of Hagar the Egyptian who had given birth with Abraham “Metzachek” Rashi refers to the term Metzachek as either being Idol worship, adultery and incest, or murder! Chizkuni says that God’s rebuke was directed at both Abraham and Sarah. Sarah was the direct recipient and Abraham was the indirect intended recipient. It begs the question then why was Abraham not rebuked directly and, if the laughter was entirely negative, why chose a name that would forever reflect the negativity of the laughter?
6I suggest that the negativity in the initial laughter actually morphed and changed into a positive. One’s skepticism and negativity can change and actually become the foundation and basis of a positive outcome. It is only through a healthy skepticism can one truly appreciate that which is most miraculous. This especially true when the negativity is self directed; “How could I have such a miracle performed for me?” As such Abraham and Sarah’s negativity was unacceptable as they did not understand or appreciate the greatness of each other and how worthy they were of miraculous deeds. Over time both Abraham and Sarah moved from disbelief to joy as a child often will. In the final analysis Sarah celebrates with the famous “all that hear will rejoice with me”. As we read the Parsha of Abraham and Sarah may we merit moving from negativity to possibilities, from darkness to light from barrenness to fertility speedily and in our time! Parsha Corner is dedicated to the memory of Joel Shulman AH.