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Sidra
Overview
The Ancient Triennial Sedarim
Sidra 16 Wahi
Ba'eth, At That Time
Torah,
Genesis 21:22 - 22:24
At that time Abimelech and
Phicol, chief of his troops, said to Abraham, “God is with you in everything
that you do. Therefore swear to me here by God that you will not deal falsely
with me or with my kith and kin, but will deal with me and with the land in
which you have sojourned as loyally as I have dealt with you.” And Abraham said,
“I swear it.”
Abraham then chastises
Abimelech, leader of the Philistines, because his servants had seized one of
Abraham’s wells. Abimelech denied knowledge of this, and the two end up making a
pact. This served to give rights to the land to Abraham, who received Yitz’chak
(Isaac) previously in this chapter. Also, Abimelech prospers because he
recognized the power of Adonai in Abraham’s life, and gave Abraham special
consideration because of Adonai. There is an extended period of peace between
Abraham and the Philistines.
Chapter 22 recounts the
Akedah, or Binding of Yitz'chak on the Altar. In Jewish tradition, this is the
tenth and final test of Abraham. Adonai tells Abraham “Lekh-lekha” – the same
phrase He used in the initial command to go to Canaan. Again, the place or the
way is not made clear ahead of time, but Adonai promises to show him.
God then told Avraham to
sacrifice his favored son Yitz'chak. And Avraham proceeds, but always with the
faith that somehow, God can and will resurrect Yitz'chak in order to fulfill His
promise. Indeed, in 22:5 when Avraham and
Yitz'chak leave their two servants behind, and go up the mountain by themselves
Avraham says "You stay here with the ass.
The boy and I will go up there; we will worship and we will return to
you." In this faith, the confidence that God not only can, but also will perform
the miracle of resurrection Avraham is securing his place as the father of the
Jewish nation.
In carrying the wood for his
own sacrifice, Yitz’chak was, perhaps, a portent of Yeshua carrying the cross
for His own crucifixion. As an adult, he may have been exhibiting the same
willingness to give himself over to his father Abraham, and ultimately to
Adonoi. Rabbis have interpreted the cooperation of father and son here in the
following quote “the one to bind, and the other to be bound; the one to
sacrifice and the other to be sacrificed”. After the substitution of the ram for
Yitz’chak, a malach repeats the blessings that Adonai had promised Abraham, and
concludes that this will come about because Abraham had obeyed His command in
the Akedah.
Abraham returned to live in
Beer-Sheba, the place that he and Abimelech made their pact. Later he is told of
the children of his brother Nahor. Nahor’s granddaughter, Rivkah (Rebekah) is
listed. This seems to be confirming that Adonai has put in place the remaining
elements to fulfill His promise of a great nation to come from Abraham’s
descendants. There is even a phrase in verse 17 “..and your descendants shall
seize the gates of their foes” that is echoed in the blessing to Rivkah in
Genesis 24:60.
Qeriath,
Isaiah 33:7-22
Isaiah has issued a prayer to Adonai, confident in His power, asking for
deliverance from their enemy. This reading shows the dismay of the people, and
of witnesses of Jerusalem’s desolation. These “Arielites” have been interpreted
by various rabbis to be many different people – a special class of malakhim
(angels), inhabitants of Jerusalem, or diplomats from Hezekiah. Adonai sees the
devastation, and says “Now I will arise” and the rest of the reading shows the
saving power of His might. The enemies of Jerusalem will be destroyed, and the
sinners within the people are to be destroyed with them. Those who walk in
righteousness will be saved, and live in security and plenty. Adonai shall be
their Ruler, Prince, King and Deliverer.
Da'ath,
Hebrews 11:32-40
The author is concluding his recitation regarding the great men and women of
faith by describing the trust, or faith, of many of the people of Isra'el. This
account is of the great number who withstood persecution, torture and death
because of their confidence and expectation of a better resurrection from
Adonoi. There is not time to describe all the actions these countless souls who
exhibited this great faith, and so changed their world. This included many
martyrs who died violent deaths rather than deny their faith. And we are told
that this world was not worthy of them! Each of these people gained their
righteousness through their actions, which were driven by their faith. Even so,
they only received their promises when God completed His better plan of
redemption through Yeshua that was planned for us.
Igarath,
Hebrews 9:1-10
The author begins by describing the Tent of Meeting and the articles in
it. He includes the menorah, the shulchan (table of Bread of Presence), the
altar for incense and the Ark. The Ark contained the jar with manna, Aharon's
rod with the buds, and the Tablets of the Covenant. He reminds us of the service
of the cohanim; whereby they regularly enter the Holy Place, but to enter the
Holy of Holies, the cohen gadol must always bring blood as an offering for his
own sins, and the sins of the people. Even then he may enter only at God's
prescribed time. This structure remained until Adonai reshaped the whole
structure. Thus, the Ruach HaKodesh shows that we, by our own efforts, cannot
reach the goal of entering God's presence.
Conclusion
Torah shows the faithfulness of Abraham and Yitzchak, and the continual
faithfulness of Adonai to fulfill His promises. In Qeriath, Isaiah tells of the
faithfulness of Adonai as He again places His people under His protection. Da'ath describes the faithfulness of
many people, as they trusted in the promises of Adonoi. Igereth emphasizes
again, that we cannot cleanse ourselves from our own sin, but must place our
faith in Adonai-Yeshua to provide for our righteousness.
Barukh HaShem,
George Robinson