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Parsha Page
Torah, Genesis 18:1-33
18:1 The Lord appeared to him by the terebinths of Mamre; he was sitting at the
entrance of the tent as the day grew hot. Looking up, he saw three men standing
near him. As soon as he saw them, he ran from the entrance of the tent to greet
them and, bowing to the ground, he said, "My lords, if it please you, do not go
on past your servant…"
With this, Avraham provides a meal and comfort to three strangers. This is the type of hospitality and
openness to opportunity to serve that is a hallmark of Abraham, and a mitzvoth
(command) to the nation of Israel.
Sarah now receives the promise that only Avraham had heard previously, that
Sarah would have a son the following year.
And we read that Sarah laughed to herself, thinking, that she was past child
bearing age, and Abraham was old, so how was she to have pleasure again? When confronted with the promise of a
miracle, Sarah at first found it hard to believe. And Adonai asked, is anything too hard for Adonai?
From there, the remainder of Chapter 18 relates how Abraham learns the fate of
S'dom and 'Amora (Sodom and Gomorrah). Abraham again shows his compassion and
courage, as he demands justice and mercy from God in an effort to spare many
lives, including Lot and his family. Adonai eventually agrees to spare the
cities if ten righteous people are found there. This reflects a theme that an
entire community is saved by the presence of a few righteous. Other books in the
Tanach, such as Ezekiel, insist on individual responsibility and judgment.
And we see the difference between Israel and S'dom in verse 19 when Adonai says,
"For I have made myself known to him (Abraham), so that he will give orders to
his children and to his household after him to keep the way of Adonai and to do
what is right and just, so that Adonai may bring about for Abraham what he has
promised him." Isra'el, following
the example of Avraham, may not be perfect, but they attempt to follow the
commands of Adonai, while S'dom is totally focused on the ways of the world with
no consideration of Adonoi.
Qeriath, Isaiah 33:17-24
The
people have just been told that Adonai will arise to destroy the enemies of
Jerusalem - and that the sinners residing in Zion will be judged along with the
external enemies, such as the Assyrians. The righteous are assured that they
will be able to stand in security.
This reading is a vision of Zion, or Jerusalem, after the people are restored to
a relationship with Adonai. We see again that the city is eternally secure by
the grace of Adonai. Earlier chapters of Isaiah have condemned the leaders of
Jerusalem, yet Adonai has preserved the security of the righteous, and of the
city itself.
Da'ath, Romans 4:13-25
Rav Shaul has been explaining that Abraham was justified
by his faith in Adonoi, not by his works alone- and this was before he received
the sign of circumcision. As such, all who have faith in God may receive this
righteousness by His grace.
Abraham exhibited his faith by believing the promise of a son even though he and
Sarah were beyond childbearing age. In this way he acted out his faith and
received the promise of Adonoi, becoming the father of many nations.
Igarath, Hebrews 7:20-28
The author continues to describe
Yeshua as our cohen forever, given that position by God. He is holy, without
evil or stain. He meets our needs, and intercedes on our behalf.
This covenant of Yeshua is even better than the first covenant, because He
Himself is its guarantor. Verse 25 tells us that Yeshua is "…totally able to
deliver those who approach God through Him."
He does not need to bring
daily sacrifice for His own sins, since He offered His own body as a sacrifice,
once and forever. That does not necessarily mean there will be no sacrificial
service in the future, but Yeshua will not need to offer sacrifices on His own
behalf.
Conclusion
In Torah the righteous ones
in g community are salvific to other residents. Qeriath shows the security of
the righteous, tied to the grace of God that provides for the restoration of
Jerusalem. Da'ath emphasizes that Abraham was considered righteous because of
his faith, and that faith dictated his actions.
Igarath tells us again that Yeshua is the guarantee that Adonai accepts our
faith, and through His grace redeems us.
Barukh HaShem,
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Shalom