In the first verse of chapter 8 we read that HaShem remembered Noach. Because HaShem remembered, HaShem caused a ruach elohim to blow across the earth and clear out all the waters. Somewhere somebody sometime must have written a drash that goes like this, but I haven’t managed to find it…
What is the flood? Might there be a flood of biblical proportions in our day? In our story, the pshat is that the waters come to cleanse the earth (lots of killing in the process) of all that was wrong in creation, and create the conditions for a fresh start. The flood ends, because the ruach elohim ends the flood.
Suppose we turn a part of the verse on its head. In this version the waters do not cleanse, rather they symbolize how the planet has become filled with all sorts of – let’s just say – really bad stuff. (I cleaned up that last word for you, gentle reader.) The waters, in our version, stand for all the bad stuff. Stuff that might be literally drowning our planet -and us -right out of existence. Let’s go from the pshat to the drash…
In Noah’s time – and it feels like in our time as well – the planet is drowning in violence, corruption and any of the next five big bad nouns you might care to add in. Sometimes it feels like no matter how hard we swim, either as individuals or societies, we can barely keep our heads above water. And whatever ark we have managed to build for ourselves and our families is very fragile indeed, barely keeping afloat. In our text this Shabbat the drowning is stopped through the intervention of ruach elohim – the divine spirit. In our flood story, the ruach elohim acts as a physical force, beginning to clear the waters away.
For many people on the planet, the flood is not just a Bible story; it’s their lives. Sometimes, its death by actual water, often it’s by the flood of violence, or the drought of human caring. Just as in our Torah story, we need ruach elohim to clear away our flood. Just as HaShem remembered Noach, we pray for HaShem to remember us, and cleanse us. Preferably with a very limited amount of water, and also…bimhera b’yamenu
Post script: It’s a privilege to sit in Yerushalayim, study some Torah, and write a simple drash. Hopefully, it’s coherent. If not, you try it after 14 hours on a plane and 30+ hours with almost no sleep and let me know what you think this week’s Torah portion is teaching us.
Shabbat Shalom
Chayei Sarah
Posted by rabbiart on November 24, 2016
After Yitzhak is born Sarah sees him playing with his brother Ishmael. She tells Avraham to expell both Ishmael and his mother, so there will be no question as to who inherits. Avraham thinks it is a bad idea, but HaShem tells him to do everything Sarah says. We wonder how this can be. She seems to be demanding an act of cruelty. Has she no bond with either mother or child?
In our parsha, and the comments on it, we find out how extraordinary a woman Sarah was. She is universally lauded by everyone who comments on the first verse. As the well known midrash says in part, even at age 100 she was sinless as a twenty year old (which according to Rashi is below the legal age of responsibility).
Wouldn’t you know it, Daf Yomi right now has a discussion about when husband – or wife – should take the lead. It won’t come as a surprise to find out how the tradition apportions the responsibility. In worldly affairs and matters of Torah its the husband. But when it comes to the household and everything connected to it – the husband must heed the voice of his wife. As Avraham was instructed – shma b’kolah.Readers who are Moms have probably already reacted “well yeah” when it comes to husbands listening and obeying. Dads, probably not so much. More convincing might be required.
As luck would have it (which is to say its not luck at all but fore-ordained) today’s Daf Yomi speaks directly to this concern. “Rav Pappa said to Abeye, ‘There is a popular saying. If your wife is short, bend over and whisper with her.'” In other words, seek her counsel and follow it.(Bava Metzia 59a) Breshit Raba brings a verse from Tehillim 37: “HaShem knows the years of the pure (temimim)”. The “pure” is Sarah; she was pure, all of her years were pure.
The Kedushat Levi brings even more explanations. Based on an outburst by the childless Rachel, the gemara says (Nedarim 64) that a woman who has not delivered a live child is considered as dead. As is a man who is childless. We see that Sarah worked, without sin, for 90 years. Never did she complain about being childless. Sure, she laughed. Like each of the matriarchs, she started out barren and ultimately bore fruit. Even Leah, who seemed to pop them out with ease, experienced difficulty at first.
Several commentators mention that it had been 37 years since Sarah gave birth to Yitzhak.Then Or HaHayim reminds us that Sarah died upon hearing the news about Yitzhak.
Could this extended episode be a case of midah k’neged midah? Sarah sends a son into the wilderness where death seems like a foregone conclusion. Avraham takes a son on a journey to certain death. Both sons live. But it seems someone in our story must die. Is there a mother anywhere in the world who would not sacrifice herself for her child?
The great scholar Nehama Leibowitz pointed out the connection between the first and second Lech L’Cha to Avraham. In the first he cuts off his past; in the second he must give up his future. For Sarah, Akedat Yitzhak is past, present and future all rolled into one. When she hears that her son is sacrificed, she feels her entire life taken from her.
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