There are a number of hugely significant moments in this week's parashah/Torah reading: from Avram's stunning act of faith in response to God's literally out-of-the-blue call: "Lech l'cha" / "Take yourself off to the place I'll show you . . . " to the first iterations of the covenantal promises of progeny and land. This is a touchstone parashah.
With so many founding principles and themes in this Torah reading, we often don't focus on an interesting dynamic of these early Breishit/Genesis chapters: God is changing or determining the names of everybody in the nuclear Avram/Sarai family. Avram becomes Avraham. Sarai, his wife, becomes Sarah. It is God who determines the name of the child Hagar will bear to Avram (Ishmael) and it is God who determines the name of the child Sarah will bear to Avraham (Yitzhak/Isaac).
Anyone who has been blessed with the opportunity to name a child has felt a tremendous sense of responsibility. as well as promise for the future and the potential of this new life. There are so many elements we want to weave into the names we choose for our children: our hopes for their future; qualities we hope will be integrated into their personalities; channeling the memories and the love of relatives who have not lived to see and hold this new child . . . .
There is something endearing about this image of God as the "namer" in this family. Not since the Eden generation, has God claimed the role of "namer." Indeed, God tasks Adam, the human, with the task of naming much of creation. (Breishit 2:19 "And Adonay God fashioned from the ground every animal of the field and every bird of the skies and brought it to the human to see what Adam would call it. And whatever the human would call it, each living being, that would be its name.")
The fact that God has taken back the role of "namer" at this moment signals the uniqueness of the relationship with this family. Even though we first encounter Avram and Sarai with perfectly serviceable names, God wants to mark them with names of God's choosing. There is a sweetness in these acts of naming. We are witnessing God's hopes for each one of these family members, the qualities they will display, their relationships with God and with other humans, are all rolled into these new names: Avram as Avraham will establish many peoples to carry on the tradition of this new relationship with God; Sarai (meaning "princess") becomes Sarah . . . the meaning of her name does not change, but the letter "hei" added to her name is understood to represent the name of God, thus making her a partner in the covenantal enterprise; Hagar's son is blessed with the name Yishma-el, promising that God will hear him throughout his lifetime; Sarah's son is to be called Yitzhak which evokes the joyous (and incredulous) laughter of his parents as they contemplate his birth.
We and our Christian and Muslim friends in the "Abrahamic faiths" are the legacy of these four people, named by God. May we, too, embody those hopes of God to be treasure our common ancestry as the descendants of spiritual royalty, and be blessed with God's listening ear and bring joy to those who love us.
Parashat Lekh L'kha Torah Reading: Genesis 12:1-17:27
In this week's parashah/Torah reading, God renames two people: Abram becomes Abraham and his wife Sarai is renamed Sarah. This act of renaming expresses the reality of a deeper relationship between God and these two people. What profound shift is marked by these renamings?
[Breishit/Genesis 17:1-4] When Abram was ninety-nine years old, the Lord appeared to Abram and said to him: I am El-Shaddai. Walk in My ways and be blameless. I will establish My covenant between Me and you, and I will make you exceedingly numerous. Abram threw himself on his face; and God spoke to him further, "As for Me, this is My covenant with you: You shall be the father of a multitude of nations."
Abram and Sarai were wanderers . . . geographically and spiritually. With the establishment of the covenant [brit] with God, they now have both a geographic and a spiritual home in the Land of Canaan and in the God called El-Shaddai (one of dozens of names of God that appear in the Torah]. They are profoundly changed and God's act of renaming them marks the moment that changes their personal life journeys and human history.
I am not on expert on pagan religion, but it occurs to me that in establishing this covenant with Abraham, Sarah and their offspring, God has blessed humanity with unprecedented respect. In the pagan world, there is no covenant. Human beings placate the gods of their imaginings, hoping that gifts, offerings, actions might avert anger or might spare humans from the pagan equivalent of a drive-by-shooting in which humans suffer because they are in the way as pagan gods fight it out amongst themselves.
But the God of Abraham and Sarah establishes a partnership . . . offers values and goals to be shared, offers eternal commitment and infinite potential. It behooves us to remember that Abraham and Sarah are the progenitors of "a multitude of nations," that we share the blessings of this brit we all those who acknowledge and worship the one God: El-Shaddai, Adonay, Elohim, these are all names of the God we cherish and share with the other monotheistic faiths of the world. The brit that will be forged at Sinai between God and Israel will be the particularistic covenant that establishes Judaism for all time, but here, in Genesis, this first brit with Abraham and Sarah, expressed through the changes of their names, casts a wider net.
Let us pray for the time when all those who share the blessings of this covenant with us -- Jews, Christians and Moslems -- all descendants of Abraham and Sarah -- will be ready to embrace as siblings.
Rabbi Amy Levin
has been Torat Yisrael's rabbi since the summer of 2004 and serves as President of the Board of Rabbis of Greater Rhode Island.