GENESIS XII-XVII
HEARING THE CALL OF GOD
Personally, I believe that the intellectually renowned work “Legends of the Jews” by Luis Ginsburg was a kind of adult continuation of “The Heroes of the Bible” by Erna Schlesinger, one of the works that left very pleasant memories from my childhood during the early years of immersion in the world of books. It is clear that Ginsburg’s work is of a different nature because it results from extensive research by a renowned scholar of the Talmud and Midrash. His work fills a gap that is often observed in the Torah, where it omits relevant episodes about the lives of the Bible’s heroes.
Why are pertinent details omitted? The answer lies beyond our intellectual capabilities when we assume that the Torah is of divine origin. It was simply the will of God.
Ginsburg’s primary source is the Midrash Rabah, which is rich in detailed accounts of the formative years of the characters who left their mark on the destiny of the Jewish people and, consequently, the Western world. For example: the Torah states that Moshe (Moses) was kevad pe, having difficulty with speech. The Midrash explains: Moshe was put to a decisive test during his childhood in Pharaoh’s palace. The astrologers informed the monarch that the savior of the Hebrew people had been born, indicating young Moshe as the future redeemer. Moshe was tested: two trays were presented to him, one with precious gold and the other with burning coals. The astrologers would have proved their suspicion correct if Moshe had reached for the gold. Indeed, Moshe directed his hands towards the gold, but at the last moment, an angel diverted his hands toward the coals and, feeling the pain caused by contact with extreme heat, the boy put his fingers in his mouth to soothe the pain, which resulted in a burn on his tongue and caused his speech difficulties.
This Midrash records ancient oral traditions that were taught alongside the written text of the Torah. However, there is an important distinction. The written text of the Torah comes directly from God through His main prophet: Moshe. Yet, the Torah describes certain details of Moshe’syouth, his defense of the mistreated Hebrew slave, and his inevitable commitment to justice. Although there are gaps, the Torah offers some details that help understand the future development of the character. This is also the case with Noah, Isaac, Jacob, and other fundamental biblical figures.
The case of Abraham, the first patriarch, is different. The Torah introduces him with the divine command: Lekh Lekha, leave your father’s house, and then I will make you the father of a new nation. The Midrash, in contrast, describes Abraham’s background. It teaches that Abraham was born into a home where idols were made, and the young man knew that a totem was entirely incapable of deciding the fate of humankind, which fueled his spiritual curiosity. Somehow, he concluded that the universe had to be the work of a Supreme Being, a single God.
The silence of the Torah regarding Abraham’s background perhaps teaches that the only necessary preparation is the courage to question what is accepted as an incontrovertible norm and to be tuned in to hear the word of God. God communicated with Abraham because he decided to listen. Surely, God made contact with other people who ignored the divine call.
The call for Abraham was Lekh Lekha; for others, it might be a different instruction. There are highly spiritually sensitive people who, even today, receive privileged communication from God. The matter is to be emotionally and spiritually prepared to listen and assimilate the divine command and then be consistent in its implementation.
There is no doubt that one of the current problems lies in the lack of morality and attention to the fundamental values represented by the Ten Commandments for religious individuals, and perhaps a moral code that is unwritten but widely accepted by most of humanity. The call to a moral life is made daily: what is missing is to listen. Humanity’s destiny in the globalized world depends on obeying this imperative.
MITSVÁ: TORAH COMMANDMENT IN THIS PARSHA
CONTAINS 1 positive MITSVÁ
Genesis 17:10 Precept of circumcision
