What We Miss:

Abram (later known as Abraham) and Sarai (known eventually as Sarah) leave their ancestral home in Ur and journey to Canaan, as commanded by God. In Canaan, they will establish a new and impressive nation

During their travels, Abram and his nephew Lot part company after a dispute among their respective tribes. A greedy Lot chooses the most fertile land in the Jordan Valley, home to the immoral people of Sodom and Gomorrah.

Abram and his military rescue Lot‘s family from a civil war among various kings. The Torah introduces the mitzvah off Pidyon Shvuyim (Redeeming Captives).

Abram establishes a treaty with Melchizedek, the King of Salem, (name given to Jerusalem in antiquity). Such a covenant demonstrates a mutual feeling of hospitality and friendship.

Abram and God then establish the “Covenant Between the Pieces,” an unusual ceremony in which God promises Abram and Sarai an heir.

What We Read:

In the last section of Lech Lecha, we peek into the more intimate, private lives of Abram, Sarai and family. Sarai is infertile — a reality which unlike today, brought shame and ostracism to women in ancient times. In the first biblical example of surrogate motherhood, Abram consorts with Hagar (Sarai's servant), and through Hagar, a child (Ishmael) is born. Ishmael’s birth leads to a major conflict between Sarai and Hagar; with the latter expressing contempt for the woman, who is her boss. When Sarai appeals to Abram for support, Abram supports Sarai’s request to banish Hagar and Ishmael from their home. Eventually, God reassures Hagar that although her son will grow up to become a wild man, he will nevertheless be the patriarch of a new nation. Ishmael’s name means God hears, suggesting that God’s compassion for mother and child will remain strong.

Abram and Sarai receive new names: Abraham and Sarah. For Abraham, the new name means patriarch of the multitudes: reflecting his status as patriarch of a new nation. Sarai’s new name adds the letter HAY; a letter often associated with God (Princess of God is a translation). God, then announces that Sarah will have a child, despite the reactions of a dubious Abraham. Both he and Sarah are elderly people (according to biblical standards). God reassures Abraham that Sarah will indeed have a child. Isaac (whose name comes from the root word “to laugh”), will serve as a more understated patriarch.

Thoughts to consider:

The Bible rarely provides deep insight into the personal relationships of biblical couples. The home environment is secondary to their more vital national and global accomplishments. Consequently, the Torah shares little dialogue between husbands and wives. Abraham and Sarah are an exception. Reading the Torah carefully, we have a glimpse into central issues which challenge them.

Our triennial reading includes the most glaring illustration of the Abraham-Sarah partnership. Because of Sarah’s inability to conceive, she requests that her husband consort with Hagar, Sarah’s servant. Abraham obediently complies, but the resulting child (Ishmael) leads to an unbearable tension between Sarah and Hagar AND between Sarah and Abraham. Since child- bearing conveyed important status in antiquity, Hagar impudently viewed her boss with derision. Sarah became hostile toward both Hagar and Abraham. Probably out of great frustration and jealousy, she blames her husband for the situation and demands that something be done concerning Hagar’s disrespect for Sarah. At this point, Abraham takes a more diplomatic (probably too diplomatic) approach. She merely tells Sarah to do as she wishes, since Hagar is her servant. Abraham limits his conversation, but we can surmise that he feels Sarah’s pain and tried to be the partner loyal to his wife. Given carte blanche, Sarah treats Hagar cruelly, to the point where the latter runs away. Abraham’s silence here is a sign of either his approval or his detaching himself for the situation. Even though their conversation is limited and intense, the strong emotions conveyed by Sarah to Abraham are clearly detailed in the Torah.

As I have argued many times, the Torah does not sanitize the stories of our ancients. From the brief section about Sarah and Hagar, we appreciate how the themes of childbearing, jealousy, loyalty, competition and husband-wife communication are genuine issues not to be dismissed. Although the conversation between Sarah and Abraham is incomplete, we nevertheless appreciate the communication between them. When I officiate at a marriage, I often convey my hope that the newlyweds will always communicate no matter how difficult the topic. I once read how many couples have a difficult time on vacation, because they need to spend many hours together. This might be a sad commentary about relationships, but it does suggest that no matter how frenetic their schedules, couples will enjoy a healthier relationship if communication is essential to their lives.

On another subject, we today would probably condemn Abraham’s somewhat lukewarm support to his wife; even if that support means Ishmael will be banished from home. Throughout the Genesis stories we learn that the early biblical figures were flesh and blood; flawed people who make mistakes just as we do today. They are portrayed as human rather than as ideal. Such a portrayal makes them believable.

Haftorah Reading - Isaiah 40:27-41:16 (pages 95-98)

In the Haftorah, Israel now lives in exile. As an expression of hope, Isaiah recalls God's promise to Abraham: Abraham's descendants will endure exile but will eventually enjoy the prosperity in a new Israel. Inspired by God, the people of Israel will always be physically and spiritually resilient during times of struggle and challenge.