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October 27, 2016 / 25 Tishri, 5777

Posts Tagged ‘Isaac’

If You See Muslims Celebrating this 9/11, It’s to Commemorate Abraham’s Sacrifice of… Ishmael

Wednesday, August 31st, 2016

The quirky lunar calendar, which Jewish tradition mixes with solar calendar adjustments, but Islam just lets run wild, is a cause of special concern for Muslims this year, especially Muslims living in America. The most maligned religious group in recent US history, American Muslims are terrified that their heavily armed neighbors might take the wrong way the fact that celebrations of Eid al-Adha — Festival of the Sacrifice, could fall on September 11 this year, on the “date which will live in infamy,” replacing in most Americans’ consciousness December 7, 1941, the original date that will live in infamy, when the Japanese attacked Pearl Harbor. Alas, it is quite possible that the 15th anniversary of the al-Qaeda attacks on New York’s Trade Towers and on the Pentagon will feature festive Muslims, please keep your guns holstered.

As Jews we have our own issues with Eid al-Adha, which is a deceptive attempt to replace the story of Abraham’s binding of Isaac, which follows the story of the expulsion of the maidservant Hagar and her son Ishmael to the desert, with a revision which places Ishmael, father of the Arabs, on that altar on the Temple Mount. A culture with little regard for historic truth, or truth altogether, Islam simply fixed all those inconvenient stories in the Torah with its own “improved” version.

So that this year, Muslims will be celebrating on September 11 — and 12, depending on local lunar sightings, two lies: the first one ancient, about how Abraham actually designated his son Ishmael to be the chosen one; the other new, that the attacks on 9/11 were an aberration of Islamic tradition, and certainly had nothing to do with the xenophobic Saudi school of Wahhabism, even though most of those men on the four hijacked planes 15 years ago were Saudis.

According to the original version of the story (delivered circa 1248 BCE) God commands Abraham to offer his son Isaac as a sacrifice. Abraham binds Isaac on an altar, raises his machete, and the angel of God stops him at the last minute, saying “Now I know you fear God,” at which point Abraham sees a ram caught in some bushes and sacrifices it. The Torah relates that the binding took place at “The Place,” which Abraham then names “God will Watch,” which later books of the Jewish Bible identify as the hill upon which Solomon built the Temple in Jerusalem.

Islam, which, unlike Christianity, does not recognize the sanctity of the Jewish Bible and the five books of Moses, attempts to revise two historical problems, in a medieval world that was well versed in Jewish and Christian scripture: the story of Sara commanding Abraham to expel her maidservant Hagar and her boy Ishmael to the desert, and God compelling Abraham to obey her; and the story of Isaac’s binding, Abraham’s and Isaac’s ultimate sacrifice which seals the Jewish nations’ second covenant with God.

Here’s how Islamic tradition worked its magic:

God instructed Abraham to bring Hagar, his Arab wife, and Ishmael to Arabia from the land of Canaan. As Abraham was preparing for his journey back to Canaan, Hagar asked him, “Did God order you to leave us here, or are you leaving us here to die?” Abraham nodded, afraid that he would be too sad and that he would disobey God. Hagar said, “Then God will not waste us; you can go.” Although Abraham had left a large quantity of food and water with Hagar and Ishmael (in the Torah version they only get one bottle of water), the supplies quickly ran out, and within a few days the two began to feel the pangs of hunger and dehydration.

Hagar ran up and down between two hills, al-Safa and Al-Marwah, seven times, in her desperate quest for water. Exhausted, she finally collapsed beside her baby Ishmael (the Torah says he was a grown man, and already plotting to murder—or sodomize—Isaac) and prayed to God for deliverance. Miraculously, a spring of water gushed forth from the earth at the feet of “baby Ishmael.” Other accounts have the angel Gabriel striking the earth and causing the spring to flow in abundance. With this water supply, known as the Zamzam Well (lifted directly from Biblical Miriam), they traded water with passing nomads for food and supplies.

That took care of the embarrassing story about Abraham’s Arab son being kicked out to the desert.

Next comes Abraham’s command from God to sacrifice his dearest possession, his son. The son is not named in the Quran, but most modern Muslims believe it to be “Ismail.” Upon hearing God’s command, Abraham prepared to submit to the will of God. During this preparation, Satan tempted Abraham and his family by trying to dissuade them from carrying out God’s commandment, and Abraham drove Satan away by throwing pebbles at him (a typical Quranic plagiarism of a Jewish medrash). In commemoration of their rejection of Satan, stones are thrown at symbolic pillars during the Stoning of the Devil at the Hajj rites.

When Abraham attempted to cut his son’s throat, he was astonished to see that his son was unharmed and instead he found a dead ram which was already slaughtered. The Torah story of the binding is retold almost intact by the Quran, except for the later name switch, from Isaac to Ishmael.

And so, while the Muslims celebrate this 9/11 (the prudent ones will probably push it off to the 12th, why look for trouble), and while most Americans recall with pain the first foreign attack on mainland USA since 1812, Jews will mourn both the losses of 9/11 and the bastardizing of our sacred tradition by semi-literate nomads with no respect for the truth.


Conversion Conversation

Thursday, August 20th, 2015


Yishai is joined by David Isaac Simpkins, a convert and former US soldier. Meet David Issac Simpkins, who spent ten years in the US military, including fighting in Afghanistan, and four years becoming an officer in West Point where he became interested in Judaism and subsequently converted. Hear Simpkins along with Rabbi Kenny Cohen, the founding rabbi of the Young Israel Century City, Los Angeles ( who helped Simpkins convert) tell Yishai about David’s remarkable journey.

Yishai Fleisher on Twitter: @YishaiFleisher
Yishai on Facebook

Moshe Herman

Beginning The Journey

Thursday, October 24th, 2013

A while back, a British newspaper, The Times, interviewed a prominent member of the Jewish community (let’s call him Lord X) on his 92nd birthday. The interviewer said, “Most people, when they reach their 92nd birthday, start thinking about slowing down. You seem to be speeding up. Why is that?”

Lord X replied, “When you get to 92, you start seeing the door begin to close, and I have so much to do before the door closes that the older I get, the harder I have to work.”

Something like that is the impression we get of Abraham in this week’s parshah. Sarah, his constant companion throughout their journeys, has died. He is 137 years old. We see him mourn Sarah’s death, and then he moves into action.

He engages in an elaborate negotiation to buy a plot of land in which to bury her. As the narrative makes clear, this is not a simple task. He confesses to the locals, the Hittites, that he is “an immigrant and a resident among you,” meaning that he knows he has no right to buy land. It will take a special concession on their part for him to do so. The Hittites politely but firmly try to discourage him. He has no need to buy a burial plot. “No one among us will deny you his burial site to bury your dead.” He can bury Sarah in someone else’s graveyard. Equally politely but no less insistently, Abraham makes it clear that he is determined to buy land. In the event, he pays a highly inflated price (400 silver shekels) to do so.

The purchase of the Cave of Machpelah is evidently a highly significant event because it is recorded in great detail and highly legal terminology – not just here but three times subsequently in Genesis, each time with the same formality. For instance, here is Jacob on his deathbed, speaking to his sons:

“Bury me with my fathers in the cave in the field of Ephron the Hittite, the cave in the field of Machpelah, near Mamre in Canaan, which Abraham bought along with the field as a burial place from Ephron the Hittite. There Abraham and his wife Sarah were buried, there Isaac and his wife Rebecca were buried, and there I buried Leah. The field and the cave in it were bought from the Hittites” (Genesis 49:29-32).

Something significant is being hinted at here; otherwise why mention, each time, exactly where the field is and from whom Abraham bought it?

Immediately after the story of land purchase, we read, “Abraham was old, well advanced in years, and God had blessed Abraham with everything.” Again this sounds like the end of a life, not a preface to a new course of action, and again our expectation is confounded. Abraham launches into a new initiative, this time to find a suitable wife for his son Isaac, who by now is at least 37 years old. Abraham leaves nothing to chance. He does not speak to Isaac himself but to his most trusted servant, who he instructs to go “to my native land, to my birthplace” to find the appropriate woman. He wants Isaac to have a wife who will share his faith and way of life. Abraham does not specify that she should come from his own family, but this seems to be an assumption hovering in the background.

As with the purchase of the field, so here the course of events is described in more detail than almost anywhere else in the Torah. Every conversational exchange is recorded. The contrast with the story of the binding of Isaac could not be greater. There, almost everything – Abraham’s thoughts, Isaac’s feelings – is left unsaid. Here, everything is said. Again, the literary style calls our attention to the significance of what is happening, without telling us precisely what it is.

The explanation is simple and unexpected. Throughout the story of Abraham and Sarah, God had promised them two things: children and a land. The promise of the land (“Rise, walk in the land throughout its length and breadth, for I will give it to you”) is repeated no less than seven times. The promise of children occurs four times. Abraham’s descendants will be “a great nation,” as many as “the dust of the earth” and “the stars in the sky.” He will be the father not of one nation but of many.

Rabbi Lord Jonathan Sacks

The Almighty’s Supreme Call to Man

Wednesday, September 25th, 2013

It is the most famous, majestic and influential opening of any book in literature: “In the beginning, G-d created the heavens and the earth.” What is surpassingly strange is the way Rashi – most beloved of all Jewish commentators – begins his commentary:

Rabbi Isaac said: The Torah should have begun with the verse (Exodus 12:1), “This month shall be to you the first of the months,” which was the first commandment given to Israel.

Can we really take this at face value? Did Rabbi Isaac, or for that matter Rashi, seriously suggest that the Book of books might have begun in the middle – a third of the way into Exodus? That it might have passed by in silence the creation of the universe – which is, after all, one of the fundamentals of Jewish faith?

Could we understand the history of Israel without its prehistory, the stories of Abraham and Sarah and their children? Could we have understood those narratives without knowing what preceded them: G-d’s repeated disappointment with Adam and Eve, Cain, the generation of the Flood, and the builders of the Tower of Babel?

The 50 chapters of Genesis, together with the opening of Exodus, are the source book of biblical faith. They are as near as we get to an exposition of the philosophy of Judaism. What then did Rabbi Isaac mean?

He meant something profound, which we often forget. To understand a book, we need to know to what genre it belongs. Is it history or legend, chronicle or myth? To what question is it an answer? A history book answers the question: what happened? A book of cosmology – be it science or myth – answers the question: how did it happen?

What Rabbi Isaac is telling us is that if we seek to understand the Torah, we must read it as Torah, which is to say: law, instruction, teaching, and guidance. Torah is an answer to the question: how shall we live? That is why he raises the question as to why it does not begin with the first command given to Israel.

Torah is not a book of history, even though it includes history. It is not a book of science, even though the first chapter of Genesis – as the 19th-century sociologist Max Weber pointed out – is the necessary prelude to science, because it represents the first time people saw the universe as the product of a single creative will – and therefore as intelligible rather than capricious and mysterious. It is, first and last, a book about how to live. Everything it contains – not only commandments but also narratives, including the narrative of creation itself – is there solely for the sake of ethical and spiritual instruction.

Jewish ethics is not confined to law. It includes virtues of character, general principles and role models. It is conveyed not only by commandments but also by narratives, telling us how particular individuals responded to specific situations.

It moves from the minutest details to the most majestic visions of the universe and our place within it. But it never deviates from its intense focus on these questions: What shall I do? How shall I live? What kind of person should I strive to become? It begins, in Genesis 1, with the most fundamental question of all. As the Psalm (8:4) puts it: “What is man that You are mindful of him?”

Pico della Mirandola’s 15th century Oration on the Dignity of Man was one of the turning points of Western civilization, the “manifesto” of the Italian Renaissance. In it he attributed the following declaration to G-d, addressing the first man:


We have given you, O Adam, no visage proper to yourself, nor endowment properly your own, in order that whatever place, whatever form, whatever gifts you may, with premeditation, select, these same you may have and possess through your own judgement and decision. The nature of all other creatures is defined and restricted within laws which We have laid down; you, by contrast, impeded by no such restrictions, may, by your own free will, to whose custody We have assigned you, trace for yourself the lineaments of your own nature. I have placed you at the very center of the world, so that from that vantage point you may with greater ease glance round about you on all that the world contains. We have made you a creature neither of heaven nor of earth, neither mortal nor immortal, in order that you may, as the free and proud shaper of your own being, fashion yourself in the form you may prefer. It will be in your power to descend to the lower, brutish forms of life; you will be able, through your own decision, to rise again to the superior orders whose life is divine.


Homo sapiens, that unique synthesis of “dust of the earth” and breath of G-d, is unique among created beings in having no fixed essence – in being free to be what he or she chooses. Mirandola’s Oration was a break with the two dominant traditions of the Middle Ages: the Christian doctrine that human beings are irretrievably corrupt, tainted by original sin, and the Platonic idea that humanity is bounded by fixed forms.

It is also a strikingly Jewish account – almost identical with the one given by Rabbi Joseph Soloveitchik in Halakhic Man: “The most fundamental principle of all is that man must create himself. It is this idea that Judaism introduced into the world.” It is therefore with a frisson of recognition that we discover that Mirandola had a Jewish teacher, Rabbi Elijah ben Moses Delmedigo (1460-1497).

Born in Crete, Delmedigo was a Talmudic prodigy, appointed at a young age to be head of the yeshiva in Padua. At the same time he studied philosophy, in particular the work of Aristotle, Maimonides and Averroes. At 23, he was appointed professor of philosophy at the University of Padua. It was through this that he came to know Count Giovanni Pico della Mirandola, who became both his student and his patron. Eventually, however, Delmedigo’s philosophical writings – especially his work Bechinat ha-Dat – became controversial. Other rabbis accused him of heresy. He had to leave Italy and return to Crete. He was much admired by Jews and Christians alike and, when he died young, many Christians as well as Jews attended his funeral.

This emphasis on choice, freedom and responsibility is one of the most distinctive features of Jewish thought. It is proclaimed in the first chapter of Genesis in the most subtle way. We are all familiar with its statement that G-d created man “in His image, after His likeness.” Seldom do we pause to reflect on the paradox. If there is one thing emphasized time and again in the Torah, it is that G-d has no image. “I will be what I will be,” He says to Moses when he asks Him His name.

Since G-d transcends nature – the fundamental point of Genesis 1 – then He is free, unbounded by nature’s laws. By creating human beings in His image, He gave us a similar freedom, thus creating the one being capable itself of being creative. The unprecedented account of G-d in the Torah’s opening chapter leads to an equally unprecedented view of the human person and our capacity for self-transformation.

The Renaissance, one of the high points of European civilization, eventually collapsed. A series of corrupt rulers and popes led to the Reformation, and to the quite different views of Luther and Calvin. It is fascinating to speculate what might have happened had it continued along the lines signalled by Mirandola. His late 15th century humanism was not secular but deeply religious.

As it is, the great truth of Genesis 1 remains. As the rabbis put it (Bereishit Rabbah 8:1; Sanhedrin 38a): “Why was man created last? In order to say, if he is worthy, all creation was made for you; but if he is unworthy, he is told, even a gnat preceded you.” The Torah remains G-d’s supreme call to humankind to freedom and creativity on the one hand and, on the other, to responsibility and restraint – becoming G-d’s partner in the work of creation.

Adapted from “Covenant & Conversation,” a collection of Rabbi Jonathan Sacks’s parshiyot hashavua essays, published by Maggid Books, an imprint of Koren Publishers Jerusalem (www.korenpub.com), in conjunction with the Orthodox Union.

Rabbi Lord Jonathan Sacks

Kerry’s Dream and Abbas’ Nightmare Meet in Biblical Beit El

Thursday, May 9th, 2013

The Israeli government has announced a new step in plans to build 300 new homes in Beit El, in  northern Samaria, just as U.S. Secretary of State John Kerry is trying to convince Mahmoud Abbas to return to talks if Israel slaps a freeze on building for Jews in Judea and Samaria.

Reports from Israeli sources earlier this week stated that Prime Minister Binyamin Netanyahu has buckled under pressure from Kerry, and probably President Barack Obama, to freeze construction to bring Abbas back to the so-called negotiating table.

“Negotiations” in Arab Doublespeak means that Israel must accept Palestinian Authority territorial and political demands or they will be forced down its throat, either by the United Nations or by “resistance,” another Doublespeak word, which means terror.

No government  official has denied the reports of a “de facto” building freeze, and Prime Minister Netanyahu is conveniently in China.

Kerry hosted the government’s unofficial Minister for the Peace Process, Tzipi Livni, in Washington last week and continued discussions with her in Rome this week, where he said he will return to Israel in two weeks.

Journalists covering the State Department asked why he is returning after having been here last month, but the reports of the unofficial freeze provide the obvious answer.

But smack in the middle of Kerry’s Big Momentum – run as fast as you can with the ball so that everyone is too dazzled to see that the ball is a bomb – the government announced the next step for building 296 more homes in Beit El.

The town is not just another community in Samaria. More than 6.000 national religious Jews live there. Beit El is a symbol of the national religious movement in Judea and Samaria. A yeshiva bearing the town’s Biblical name has wide influence across the country. It is home to two of the most prominent national religious rabbis in Israel, Rabbi Zalman Melamed, head of Yeshiva Beit El, and Rabbi Shlomo Aviner, who is widely respected and consulted by many Jews who are not part of the “club.”

After the announcement of the preliminary approval of the homes, the Palestinian Authority immediately said everyone can forget about trying to dig up the bones of the peace process.

As with almost every announcement of building new homes, the one in Beit El refers only to one of several bureaucratic steps before the bulldozers can start digging, not less than a year from now.

Israel has been through this time after time, the most famous incident being the announcement of another bureaucratic stage having been completed for building homes in the Ramat Shlomo neighborhood in eastern Jerusalem, claimed by the Palestinian Authority.

The news broke just as Vice President Joe Biden was landing in Israel, causing high tension between Jerusalem and Washington for a long time.

Coincidental or not with Kerry’s dream for resumed direct talks between Netanyahu and Abbas, the Beit El housing project proves that Israel is trying to “sabotage” Kerry’s efforts, according to senior PA negotiator Saeb Erekat.

“We condemn this new decision which is proof that the Israeli government wants to sabotage and ruin the US administration’s efforts to revive the peace process,” he said. “This is a message to the American administration and a blow to the peace process. This aims to drag the region into violence instead of peace and stability.”


Erekat did not even have the diplomacy to say “resistance.”

It is out-and-out violence, and obviously Kerry would blame Israel if the Arabs kill more Jews. Otherwise he would have to go back on his statement earlier this year that the proof that Abbas is such a great peace partner can be found in the fact that not even one Jew was murdered by Palestinian Authority terrorists in 2012.

What about 2011? Well, that is history. Let’s look at the present and not the past and talk peace.

And what about the present the year 2013? Uh, yeah, well, sure, a Palestinian Authority terrorist stabbed to death a father of five, but that was an isolated incident, and after all, the murderer was not a member of a known terrorist gang.

Kerry does not have to defend himself. He has Livni to do that for him. Both of them desperately need a peace agreement, Kerry because he wants to be president and Livni because she needs something to justify her being politically alive. The latest polls shows that her party would win zero seats in if elections were held today.

Tzvi Ben-Gedalyahu

Hebron Advocate Shares Hundreds of Articles on Real Life, Love of Gritty Biblical City

Sunday, December 23rd, 2012

Hundreds of articles detailing the real life and passionate fight of the Jewish community of Hebron to maintain their historic and modern claims to the city purchased by the Jewish patriarch Abraham have been published online.

David Wilder, the spokesperson for The Committee of the Jewish Community of Hebron, has made available almost 20 years worth of writings, revealing the personal, local, and national struggle to preserve the Jewish presence in the hotly contested city, sharing the setbacks, successes, heartbreak and hope – and most of all, the unswerving determination of the Hebron faithful.

Wilder, who has lived for the past 30 years in Hebron and neighboring Kiryat Arba, was born in New Jersey, and speaks around the world on behalf of Hebron, raising funds to develop the community and welcome guests who come to visit the Tomb of the Patriarchs – resting place of Abraham and Sarah, Isaac and Rebecca, Jacob and Leah – and the Tomb of Ruth and Jesse.

Malkah Fleisher

Printed from: http://www.jewishpress.com/news/hebron-advocate-shares-hundreds-of-articles-on-real-life-love-of-gritty-biblical-city/2012/12/23/

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