Category: Beraishis Chapters 11-20

Biblical Origins of the Arab Israeli Conflict – Based on RSRH’s commentary to Beraishis Chapter 16

 

Beraishis Ch. 16, 1-16
pages 368-378

In chapter 14 we have the Torah’s first historical account of kings and their wars.

See above (chapter 10) where the Torah talks of Nimrod’s kingship. Nimrod exploited the collective energies of his nation for his own selfish needs. The individuals were prepared to sacrifice their personal happiness on the altar of national honor.

This concept has taken root and now we find 5 kings in a small area. Later in history, at the time of the conquest of the Land of Canaan, we find a concentration of 31 kings!

How did this ideas spread? Why would people give up their individuality?

RSRH posits that there are nations that avoid thinking for themselves and unload their concerns onto the head of the king. This occurs particularly in nations where the citizens are busily preoccupied with themselves. People who pursue comfort and wealth and ignore the idealistic interests of their community are ready to sacrifice rights and assets – so long as they are “excused from thinking.”

The kings we learn about in this chapter were in the lush and wealthy area of the Jordan Valley. The people were concerned with their personal pleasure and were prepared to give up their autonomy for the sake of their pleasure.

We also learn about 4 other kings who were ruled over large regions. For a period of time, the kings of the Jordan Valley were vassals of the powerful rulers of another land. These local kings were themselves servants. The people were all servants of servants. Just as Noach prophecy told, the descendants of Cham would be just that, עבדי עבדים!

In observing this, a universal truth was revealed to Avraham. Affluence enslaves nations, from within and from without.

Man can be truly free, inwardly and outwardly, only if he submits to the rule of the moral law. (Hirsch cites Eruvin 54a here and above [9:27] that derives this message from the word חרות על הלוחות which can be read to mean “the words of God’s law frees a person.”)

(GS- RSRH discusses this again regarding the Egyptians, also descendants of Cham, who had slaves enslaving slaves.)

Beraishis 14:1-4
pages 323-325

מעשה אבות סימן לבנים

Our Sages commented on the verses of this chapter (Beraishis Rabbah 42:2) that what took place in this chapter foretells what will take place later in history.

Four kings, all regional kings with their intent to dominate the land of Canaan and its inhabitants, succeed for a period of time. In the end, Avraham in victorious.

So too, much later on in history, four world powers will do the same. Ultimately they are destined to fall into the hands of מלך המשיח. (RSRH notes that two of the kings are clearly recognized as world powers who did so in our history; Bavel (Shin’ar) and Madai (Eilam).

Beraishis 14:1 etc.
page 325

Upon arrival in the land, Avraham encounters famine.

When he returns he encounters war.

God teaches Avraham that unlike Egypt which had it’s own natural resources of the Nile River, providing irrigation for its agriculture and economy, and could thereby feel independent, this land required God’s unique Providence providing rain in order for its agriculture and economy to thrive.

This land, situated at the crossroads of Asia, Europe and Africa, would be the place that many armies would travel through. The protection from invaders would be unnatural and only by the Hand of God. This is a promise by God (וחרב לא תעבר בארצכם Vayikra 26:6) that is dependent on Israel faithfully submitting to God’s Torah.

 

Beraishis 14:1
pages 325-326

Had Lot remained an outsider, a stranger in the land, he might not have been taken along with the people of Sodom. But he had become a citizen and full resident there and so he had to suffer along with the others.

This stands as a warning to the members of Avraham’s family. One who remains true to his calling and destiny will have to make sacrifices. On the other hand, he will be spared much trouble, for he will be carried on the wings of the Shechina.

The ghettos that isolated us worked not only to our disadvantage, but also to our advantage. Those who lived within the ghetto walls were shielded from many evils to which those outside fell victim during the Middle Ages. Jews were not considered good enough to become judges or law enforcement officials, or to become knights. They weren’t included in tournaments or world affairs. But neither did they have a part in inflicting cruel injury to their fellow man that was so prevalent at that time. And when fate caught up with the emperors and their armies, the Jews remained safe in their ghettos.

RSRH adds: They should be happy that they were called to the arena of world affairs only now (in the 19th century – GS) when the nations of the world are at least trying to act justly and humanely. (RSRH passed away in 1888. He had high hopes for humanity at that time. Would he have written these same words post holocaust? The remnants of his community debate this point to this day. – GS)

 

Beraishis 14:12
pages 331-332

In 14:13 Avraham is called Avraham “the Ivri” – “the one who came from the other side” “the one who stands aside,” in opposition to the rest of the world. (Based on Beraishis Rabbah 42:8)

He is also called a שכן – a neighbor. Just as was explained above (9:27) the inner meaning of the word shachen is one who lives peacefully and in close proximity to others but does not get absorbed by the other.

Avraham was now living alongside his Amorite neighbors. He was friendly with them but separate. It was their territory and Avraham was invited to be an ally, because he was a respected personality and an asset for them to have him as an ally. They took the initiative and invited him, the stranger, to their covenant with him.

Avraham’s conduct should serve as a model for his descendants throughout the generations, as long as they live in a land not theirs:

A Jew should conduct himself as a Jew, loving peace, and should not interfere with affairs, and attend to Israel’s needs. The result will be that the other peoples will seek to enlist him as an ally – not vice versa. Every person of purity will recognize that true, complete Judaism is the most perfect conception of humanity – not vice versa. For the concept “Jew” is broader than the concept “man.”* A Jew need only be a Jew, in the full and complete sense of the word. If he behaves in that manner, then, although he will only be a shachen, “neighbor”, he will win the esteem of the other peoples, and they will enlist him in the covenant.

Avraham did not purchase this alliance relationship at the cost of abandoning his own calling.

*RSRH discusses this concept in many places, coining the term “Mensch-Yisroel.” This is the Title of Volume 8 of the Collected Writings. (See link in the “Concepts” tab for more. GS)

Beraishis 14:13
pages 333-334

… “he led forth all those who had been born in his household and educated by him…”

This verse reveals to us why, until this point, Avraham had avoided all contact with others.

Avraham and Sarah had no reason to fear that they themselves might be corrupted. But Avraham had in his charge 318 human souls whom he had educated in the midst of corruption, who he now had to protect, to preserve them for their calling in which he had trained them. It was for their sake that he sought isolation.

They were “born in his household” and only because they were such could they become educated by him. He had been unable to achieve this objective in the case of Lot because Lot had come to him only as a mature man. Education must begin at birth, particularly if that education is to train the individual for the calling of עברי, one who stands in opposition to the rest of the world.

Until now Avraham had avoided all contact with the outside world, out of concern for the welfare of those he was educating. Until now they were held within the confines of his household. But now, when human life was in peril (his nephew Lot), he “poured them out” of his house.

Beraishis 14:14
pages 334-336

An educator (מחנך) trains the person to limit the powers within him that are awakening to life. This limitation is essential to their whole purpose. The student (חניך) learns to develop his powers within the framework of these limits. Chinuch in not meant to be inhibiting, like a straightjacket; it is meant to be a spiritual garment in which a person can move and grow.

True chinuch חנך is analogous to oneg ענג (pleasure). (this analogy is derived from the commonality in the root letters of both words, according to Hirsch’s system of interpreting the Hebrew language – GS). Certainly chinuch entails a limitation of powers, but it leaves them a wide area that is fitting and satisfying.

The idea is also expressed into the dedication of a house of prayer – חנוכת הבית. The house in dedicated for its exclusive purpose and thus consecrated.  It does not take place by means of a dedication ceremony. the first time the community uses it for prayer it becomes dedicated. The same is true of education. Our youth are not consecrated through preaching and moralizing, or through bar or bat mitzva celebrations, but, rather, through chinuch in the literal sense of the word. The young person is trained to carry out mitzvos in practice.

 

Beraishis 14:14
pages 335-336

Malki Tzedek was recognized as a priest of God. But the land of Canaan was polytheistic. The God Malki Tzedek worshiped was only recognized as the God above all the other gods. קל עליון

His city was called Shalem, peace. This peace was based on Tzedek, the teachings of God that man is to live a just and charitable life. Tzedek brings about peace.

Malki Tzedek’s notion of God was not widespread. He was relegated to teach this way of life only to those whose nature inclined them so and chose this way. Others worshiped other gods such as the god of revenge or the god of war or the god of licentiousness. (Malki Tzedek greeted Avraham, tired from battle, with food to rejuvenate him. The king of Sodom offered nothing and only had requests and no gratitude. He didn’t feel ashamed not offering anything. He simply worshiped a selfish god and was comfortable being selfish.)

Malki Tzedek blesses Avraham with the words, “Blessed be Avram to God the Most High, Owner of heaven and earth קונה שמים וארץ.”

As the priest of Shalem he had been known only as a priest of God the Most High. The polytheistic world that he lived in would only accept his belief in God as being removed from this world – A God above the gods who strolls above the heavens. Malki Tzedek (none other than Shem, the son of Noach, who experienced the Mabul and witnessed God in this world -GS) certainly understood that God was owner of this world but he hadn’t translated that understanding into a plan of action for the world. But then came Avraham’s victory! Malki Tzedek could now openly declare that God is owner of heaven AND EARTH. Just as the hosts in heaven pay homage to God and obey His will, so must all man exercise his free will to obey God. This new declaration of Malkie Tzedek emerged from what he observed in Avraham and how God came to his aid. Avraham’s victory clarified God’s involvement in this world and God’s expectations of man in this world.

In Shalem, Malki Tzedek taught that God, the Most High, who owns Heaven and Earth, requires man to live a life of Tzedek. But that was theoretical. Avraham, who was commanded by God to “be a blessing” (Beraishis 12:2) devoted all his spiritual and physical powers to this in actual practice. He risked his life in battle to live up to the command of living a life of Tzedek and God came to his aid. The world can now learn from this that more is expected from everyone!

Malki Tzedek told Avraham, “You are and will be blessed for the God of heaven and earth. The blessing given to you establishes the kingdom of God, owner of heaven and earth. The Most High gave you victory and thus demonstrated His power and His closeness to His servants. As a result, His kingdom will be blessed, in that people will be inspired to undertake His service.

See 14I, where Avraham teaches the king of Sodom and Malki Tzedek a higher level of belief in God.

Beraishis 14:17-20
pages 340-342

When describing God, Avraham added one more name that Malki Tzedek did not say.

Malki Tzedek had just declared that God is the Most High, Owner of heaven and earth. He understood that God intervenes sometimes also in human endeavors and enterprises.

Avraham now declares that he lifts up his hand (away from all other gods) to Hashem (the four letter name י-ה-ו-ה) the Most High, Owner of heaven and earth.

This is a higher level of belief in God. God’s relationship with man is far more than His relationship with the cosmos. God is far more than the God of Nature. He is the God of Human History. He is the God of the future. He interacts with man and guides man. All of creation, including man, stands in His service, consciously or unconsciously.

(Avraham was once again calling out in the name of Hashem, consistent with his mission. -GS)

 

Beraishis 14:22
page 344-345

In the Torah’s narrative of Avraham, there are only two times when the expression אחר הדברים האלה “after what has been related thus far” appears. The first time is at the start of chapter 15, immediately following Avraham’s victory over the four kings. The second time is preceding עקידת יצחק, the binding of Yitzchak.

The word אחר means “after” and it also means “other”. What follows is the other side of what preceded. The “other side of the coin”. The words “front and back” are פנים ואחור.

The idea here is that each part of Avraham’s life was a stepping stone to the next. Each was a preparation for the next phase.

During phase one Avraham’s task was to trust God, living a life of isolation while calling out in God’s name demonstrated by the way he lived. During this phase Avraham would find continued success. He would win over and conquer the world’s heart by demonstrating his faith in God and the success it brings.

God now prepared him for the next phase of his life. This will be the decree of exile necessary for the formation of the nation. He is promised he will have children of his own, but they will have to endure exile in various stages.

The third and final phase, the binding of Yitzchak, will be the zenith of Avraham’s growth in faith.

 

Beraishis 15:1
pages 346-347

God told Avraham not to fear. What was the reason behind Avraham’s fear?

RSRH cites some opinions. 1) He was afraid that perhaps among those he killed in the battles of the previous chapter, there were some innocent men. 2) Perhaps the great victory of the war he won had used up his merit and he would no longer merit to save mankind through his children.

RSRH then says that a more plausible explanation can be found clearly in the text, as follows:

The manner in which God presented Himself to Avraham is what caused the fear. God spoke in a vision. The seer of a vision sees from afar. The words used for God’s communication is דבר השם. The word means a decree from God. Something absolute. (When used together with לאמר as in וידבר השם אל משה לאמר its meaning is that God communicated something absolute and wants it to be explained in a way that is understood. Here too the word is added, meaning something of great importance is about to be said whose significance must be conveyed to the following generations.) The manner of revelation shook Avraham and prepared him for a harsh prophecy.

Additionally, telling Avraham to not be afraid was itself cause for fear. This is similar to when God later tells Yaakov, on his way to finally reunite with his son after a long separation, not to be afraid. The declaration itself was the sign that what is to come will be fearful, but that Yaakov should have faith that it is necessary and will bring to the outcome that God is directing as part of His plan for mankind.

In both cases, this is the expression God uses before the announcement or the next phase of גלות exile. What follows in this chapter is the covenant between the pieces wherein God declared the need for exile.

God continues… He assures Avraham that while a sacrifice will be demanded of him (instilling fear in him), he will be compensated for it. “I will shield you. Your reward is very great.”

Beraishis 15:1
pages 347-349

וַיֹּאמֶר אַבְרָם אֲדֹנָי יֱהוִה מַה תִּתֶּן לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר

This is the first time in Scripture that this designation of God is used. It only appears 3 other times. (See commentary)

Avraham was the first person to call God “אדון”. This is a name that is always mentioned by an עבד השם, a prophet. A person who serves God and who is like an instrument in God’s hand calls God “אדון”. He uses the plural from (not Adoni) to proclaim that there are no other masters. God is not a master among other masters. God is “all the masters”; the Only Master.

יֱהוִה is a combination of two Names. It is written in the form of the attribute of mercy and is pronounced in the form of the attribute of strict justice. This signifies that even when God acts through His attribute of strict justice, mercy in inherent in the justice. Even when God conducts Himself in His attribute of justice, He lays the foundation for a blessed future. It is the same God of mercy, only it is prounounced (GS-perceived) as the God of strict justice.

 

Beraishis 15:2
pages 350-351

 

לֹא יִירָשְׁךָ זֶה כִּי אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ הוּא יִירָשֶׁךָ

This one (the descendants of Eliezer) will not be your heir; rather, he who will come forth from your inner parts will be your heir.

The מעים are the seat of the emotions, particularly of pity and compassion, which are characteristically Jewish traits and the heritage of all זרע אברהם. (See Yevamos 79a שלשה סימנים יש באומה זו הרחמנים והביישנין וגומלי חסדים –  רחמנים דכתיב (דברים יג, יח) ונתן לך רחמים ורחמך והרבך ביישנין דכתיב (שמות כ, כ) בעבור תהיה יראתו על פניכם גומלי חסדים דכתיב (בראשית יח, יט) למען אשר יצוה את בניו ואת ביתו וגו’ כל שיש בו שלשה סימנים הללו ראוי להדבק באומה זו)

Explains RSRH: It is possible to teach Torah to others and to convey to them  spiritual values, but it is difficult to change and refine character; for character traits spring primarily from מעי אבות. … God built His nation on the basis of its innate inclination to joyfully undertake all good and moral action.

Beraishis 15:4
pages 352-353

 

Avraham had lost hope of having a child. In the natural course of events, he could no longer expect the joys of fatherhood.

From the vantage point of earth, where every effect comes from its given cause, Avraham’s loss of hope was logical.

Therefore God told him to look up toward heaven. In heaven, we behold the work of Creation; There everything was created directly by God.

God asks Avraham if he can count the stars. God is telling Avraham that these creations, created directly by God, are more numerous than the limited creations of indirect origin on earth. Therefore, desist from your natural, earthbound speculations and open your mind instead to the concept of the starry world. (As the Talmud Shabbos 156a explains this verse, צא מאיצטגנינות שלך)

“So shall be your seed.” Thus shall your people be, like the work of God’s hands; not the result of natural conditions. Against all calculations, like a second Creation, created יש מאין ex nihilo.

(Hirsch cites Psalms chapter 146 and explains that even if the dispersed exiles of the Jews are demeaned and humbled, they are are compared to the stars. Each one of them depends directly on the utterance of God’s mouth. Through all the trouble and distress he remains a a Jew, under השגחה פרטית  Divine Providence, which, as the stars, “calls him by name.” For he has attained freedom (to rise above the cause and effect of the natural world -GS) by exercising his free will to follow God’s direct guidance. (חרות על הלוחות)

Beraishis 15:5
pages 353-355

Avraham’s whole life had been lived by his faith. Through the name of God which he expressed above, declaring God as merciful even when acting with strict justice, he showed his complete faith in God.

אמונה is the essence of Judaism and it is not aptly translated as “faith.” Belief is an act of the mind and sometimes only an opinion. Every believer thinks his beliefs are true. (see more in the commentary) … Religion has thus become divorced from life and converted into a catechism of doctrines, a system of faith-slogans, required for admission to the hereafter.

More correctly, אמונה בשם means to rely upon God, in theory and in practice. To take strength from Him and to follow Him. (see commentary for proofs of this.)

One who declares Amen after a bracha not only declares the truth of the statement of the bracha but also dedicates himself to this truth as a guide for his conduct.

(See Collected Writings Vol. 1, pages 183-209 for a detailed essay on Judaism’s attitude toward belief, religion, theology and ritual.)

Avraham had just been shown the heaven and the stars as the vantage point to view God’s guidance of the Jewish people. God told Avraham, “so shall be your seed.” Israel’s creation and existence will depend directly on God, against all natural calculations. And Avraham had long been living with faith in God, translated into the way he lived his life. Just as his descendants will depend on God alone, so did Avraham precede them with this אמונה and illuminate the way for them.

 

Beraishis 15:6
pages 355-357

See post 15G on the meaning of the word צדקה Tzedakah.
See post 15F on the meaning of the word אמונה Emunah.

Through Avraham’s Emunah he fulfilled his life’s mission in complete faithfulness to his duty. Avraham reached the zenith of his life’s mission through his Emunah. He entrusted himself to God completely and unconditionally; he sacrificed himself for a promised future,  although he didn’t see its first blossom, and all human calculations ruled out this promised future every coming true. Through his faith he made his greatest contribution toward building this future.

Avraham’s would be commanded to observed 613 mitzvos but he was not. He task was Emunah – to base his life on God, to entrust himself totally to God’s guidance and education. This was a difficult task. Avraham had no previous experience of God’d miraculous providence to give him the confidence to go on. And yet he accomplished his task completely. By this he laid the foundation for the future that would now be revealed to him in the ברית בין הבתרים Covenant Between the Pieces.

 

Beraishis 15:6
pages 358-359

God took Avraham out of Ur Kasdim. According to tradition God saved Avraham from the fiery furnace that he was put into by Nimrod. (Ur means fire).

In advance of telling Avraham that his descendants will go to Egypt, an exile referred to in verse 17 of this chapter as “a smoking furnace and a flaming torch,” God mentions Avraham’s own rescue.

Once again we see מעשה אבות סימן לבנים The events of the forefathers would play out in the lives of their descendants. Avraham was thrown into a fiery furnace and his descendants, too, would be tested in the crucible of exile, the “burning furnace” that was Egypt.

Being taken out of the fire of Kasdim was a prototype of the Exodus from Egypt.

Beraishis 15:7
page 359

The text and translation of Covenant Between the Pieces is available for printing by clicking on this link.

Avraham had asked God how would he know when the time had come for him to conquer the land. God’s response, that he would not do that, his descendants will (See post 15J), follows; first by symbolically showing him, and then by explaining the symbolism.

For three generations Avraham’s descendants will be strangers and slaves, oppressed and without homeland, freedom or power of resistance. The fourth generation will return to this land. The people who currently live in the land have not yet becoming fully degenerate, warranting them to be driven out and conquered.

You will receive the covenant. You will go to your fathers in peace and the covenant will be fulfilled with your children.

Explanation of the symbolism:

• Three generations are represented by: three times a female calf, three times a goat, three times a ram, a turtledove and a young pigeon.
• They were cut in the middle (by God) and birds of prey came to attack them. This symbolizes the terror of death, which was decreed upon the coming generations. The turtledove and young pigeon were not cut.
• God is saying: “Your descendants will have to bring an offering three times. Three generations will have to surrender themselves to God, offering to him the qualities represented by a female calf, a goat, a ram, a turtledove and a young pigeon. For three generations I will decree annihilation on the qualities represented by a female calf, a goat and a ram. Only the qualities represented by the turtledove and the young pigeon will I permit to survive.”
• Avraham chases away the birds of prey. This symbolizes that it is only in Avraham’s merit that the descendants will not be consumed.  They will suffer but they will not be consumed.

Symbolism of the Animals:

Each animal represents specific aspects of the human personality. (This applies to all animals the Torah designates for various sacrifices. The gender and species are in accordance with the personality of the offerer, his circumstances and his relation to this environment.)

• A young calf – עגלה: Represents energy and activity. (As these are working animals)
• צאן, sheep and goats, the flock, are pasture animals, led by the shepherd. They represent the relationship of people and nations to God. The עז: As it clear from its name (which means goat but also bold and firm) the goat is strong, resolute and firm. The goat symbolizes the power of resistance – and at the same time, using its nature to be led by its master. The goat represents the quality of heeding the command of one’s master while resisting all temptation.
• The איל, ram: The ram leads the flock. It represents the “man of property” – wealthy individuals endowed with possessions and power.
• צפור the kosher bird (as opposed to non-kosher birds of prey) has neither strength nor powers of resistance. Its main feature is its ability to escape man’s dominion by flying away. The birds here represent the older generation (תור) and the younger generation (גוזל).

God told Avraham to take all the animals in front of him. God cut them in two. He broke all their strength, all the resistance, and all the authority in three generations of Avraham’s descendants. But he did not break the birds, ie. the inner strength to take wing and soar above any hardships (The older generation will keep the younger generation under its protective wings. -GS)

God then explains the symbolism in words, as follows:

• גרות - Your descendants will be strangers (without rights) in a land that is not theirs. (This is the meaning of the ram that was cut in half.)
• עבדות - They will become slaves, without freedom of action. (This is the meaning of the young calf that was cut in half.)
• עינוי - They will be oppressed and will have to bear everything without the ability to offer resistance. (This is the meaning of the goat that was cut in half.)
• Nevertheless, they will be ready for redemption. (The birds were not cut.) The pieces were cut in half, lying opposite each other, waiting to be reunited. The ability to take wing was not broken and it would be the basis for the future restoration of the broken powers.

(In his commentary to Exodus, RSRH further develops this theme. He shows in the wording of the Torah that these three powers of Avraham's descendants were broken in Egypt. He then explains how the plagues correspond to the three powers (as punishment for overdoing it.) Later, when the Torah gives the command of the Korban Pesach, the Pascal Lamb, RSRH again shows the correlation to these powers emerging again and being the focal point as the nation is preparing to leave Egypt. Once the people have been educated in the crucible of Egypt it must now make use of these powers and characteristics in God's service.)

(See The Hirsch Hagaddah pages 90-95 for RSRH's explanation of the Covenant Between the Pieces, pages 8-19 for the Korban Pesach and 115-118 for the 10 plagues.)

Beraishis 15:9-21
pages 361-367

We can well understand Sarah’s sadness in not bearing children. She had a maidservant, Hagar, who was her maidservant. Hagar is referred to later in the chapter as שפחת שרי.

Sarah said to Avraham, “Until now we haven’t had children. Although you deny it, I know that the fault lies with me. (Sarah’s words indicated this when she said God עצרני has held me back from giving birth.)

She asked that Avraham marry Hagar fully as his wife. At the same time, she wanted her relationship with Hagar to remain the same. Hagar would remain dependent on Sarah.

Sarah had intended to raise the child from that marriage as her own.  “Perhaps I will be built up through her.” (As RSRH explains: There is a concept of a house in the dimension of time. All of history is ongoing work on one great building. Each generation is a building block in that great edifice. This is the meaning of the blessing that is said at a wedding: והתקין לו ממנו בנין עדי עד – God created man in His Own image. From man He has established Himself a building reaching into eternity.)

Avraham agreed to this, not for his own sake. He believed he would yet have children from Sarah. He did this to fulfill her personal wish. (And Sarah requested this not for her own sake but for Avraham’s sake. She had told him, If you won’t do it for your sake, then do it for my sake!” – to convince him to agree.

Beraishis 16: 1-3
pages 368-370

Hagar becomes pregnant and no longer considers herself dependent on Sarah. This creates difficulties, as now, Sarah cannot be that surrogate mother to Hagar’s child.

Sarah blames Hagar’s behavior on Avraham. He must have made her feel too elevated.

Avraham tells Sarah that if so, she should do what is necessary to reestablish that relationship with Hagar. Sarah humbled Hagar and Hagar fled.

– According to RSRH’s commentary on verse 11, the humbling of Hagar was not physical, rather it was verbal. She reminded Hagar that she was still in the previous relationship and that Hagar was still dependent on Sarah. Hagar had already tasted the elevated feeling of being married to Avraham. She now craved freedom and being dependent on Sarah was too much to bear. She needed to flee.

Beraishis 16: 4-6
pages 371-372

An angel of God meets Hagar by a well of water in the desert. The angel addresses her as “Hagar, maidservant of Sarah.” When he asks her where she is running to, the only answer Hagar gives is that she is running away from “Sarah my mistress.” – This is what she can no longer bear. She needs her freedom.

First the angel responds with the condition that she should return “to your mistress and recognize Sarah’s supremacy of your own free will.” This recognition will leave its impression on your child, and he will grow up under Sarah’s educational influence.      Hagar does not return.

Next the angel promises that in return for her sacrifice, her offspring will be too many to count.     Hagar does not return.

Finally Hagar is told that her descendants will be the freest of all mankind.    This is finally enough to convince Hagar to return. She has tasted freedom, and if this difficult phase will result in a nation that is free, it is worth the struggle.

Beraishis 16: 7-12
pages 372-374

The angel informs Hagar that she will have a son to be named Yishmael (translation is: God will hear) because God has heard your suffering.

RSRH points out that this is rare. Typically in scripture  suffering is “seen” as opposed to “heard.” He explains that in this case , there was no physical suffering ; nothing to be seen. The pain was the feeling in her heart after being reminded by Sarah of her dependence on her and the need to continue her and her son’s education under Sarah’s tutelage. It was heard (sensed and understood) by God.

(On verse 13 Hirsch adds that the name Yishmael in the future, God will hear, was a lesson to Hagar and added to her education about God. God hear and will always hear, even seeing into the unknown future. Hagar called God “the God who sees me. She was not yet free. She couldn’t yet understand that God is far beyond that.)

Beraishis 16: 11-14
page 374-376

The well where Hagar saw the angel of God became a monument for the Arab people, and their whole connection to humanity is connected to this well. Here their matriarch, Hagar, perceived that God is absolute in space. (She had learned that even if she fled, God was everywhere.) Avraham added a grammar change to one of the words she used to indicate that not only does God see, but He sees “me.” – There is Divine Providence over everything and everyone. An additional lesson in a word added by Avraham is that God is the Living God. He is All Powerful and gives life to all.

The gifts given to the Arabian people were these ideas, that God is the absolute Master of space and time, and that He watches over and guides all. All the Arabian thinkers and philosophers worked at developing these ideas for mankind. This work constitutes the essence of the Arabian people’s treasury of ideas.

[The Arabian character developed from Cham’s sensuality, Hagar’s thirst for freedom, and Avraham’s spirit. – as Hirsch developed in Chapter 16 – GS]

 

We, the Jewish people, have been assigned by God a dual mission.
A) Faith, intellectual truths, to be absorbed in our heart and which our minds are to develop
B) Mitzvos. Concrete actions which shape all of life according to the dictates of God’s Will, in harmony with those truths.

Jewish philosophical writings discussing the unity of God are largely based on the work of Arab thinkers. They attained Emunah but they did not attain Mitzvos.

It is not sufficient to have ideas about God’s unity. To the mitzvah of “שמע” should be added the Mitzvah of “ואהבת” , the practical subordination to Him of all faculties and aspirations –  בכל לב נפש ומאד.

Our mission is “to guard the way of Hashem to do Tzeddaka and Mishpat” (Beraishis 18:19. See the Nineteen Letters). That requires the subordination of all our faculties, especially physical energies and drives. ie. sanctification of the body. Only one who sanctifies the body is entitled to be called a Jew. (See more on page 387)

Beraishis 16: 13-14
pages 376-378

 

 

 

 

Beraishis 16: 13-14
pages 376-378