Vayera. Morais, Sabato. Philadelphia, PA. Undated
- Title
- Vayera. Morais, Sabato. Philadelphia, PA. Undated
- Author
- Morais, Sabato
- Format
- 4 pages on 1 sheet
- Language(s)
- English
- Source
- Katz Center for Advanced Judaic Studies
- Sabato Morais Collection, Box 9, Folder 4
- Has Format
- https://colenda.library.upenn.edu/items/ark:/81431/p3br8n23x/manifest.json
- Link to Colenda
- https://colenda.library.upenn.edu/catalog/81431-p3br8n23x
- Provenance
- Transfer of Custody from the Hebrew Education Society, 10 March 1913.
- Is Format Of
- https://raw.githubusercontent.com/judaicadh/morais/main/TEI/SMBx9FF4_4.xml
- content
-
Some explanation on Parashat Vayorá
Brethren! I will detain you a few moments with the soloing of a question, which arises from an incident narrated in our Parashá. It is written in it, that Sarah was reproved for laughing, when promised a son in her old age; yet, last sabbath we read that Abraham also laughed when assured by the Lord of the same forthcoming event, and he received no rebuke. The various manners in which the Jewish commentators I have consulted, en--deavoured to reconcile the discrepancy, failed to satisfy my mind altogether. I shall not fatigue you with the exposition of their views. I will rather submit to your consideration the opinion I have formed. It strikes me that the words of the text, when duly pondered upon, may serve as a clue to find how to remove the difficulty. It is stated in Holy Writ, that when the announcement was first made to Abraham, "he fell upon his face, and laughed, and said in his heart, shall a child be born unto him that is a hundred years old, and shall Sarahs, who is ninety years old bear?" Now, the act of bowing oneself down, is--judging from biblical analogy--, signification of humility. I argue then that when the patriarch was told that his aged wife would become the mother of a son, he deemed himself unworthy of so wonderful a favor from God. He had thought that Ishmael would perpetuate his memory, and that the heavenly declarations made, would be fulfilled in the descendants of Hagar's child.
Therefore he fervently prayed that the latter w might live under the signal protection of the Almighty [Hebrew] Abraham asked for nothing more. He dared not believe that for his sake the laws of nature would be altered. His laughter did not proceed from any doubt in the omnipotence of the Creator, but from a sense of his own unworthiness. It was a smile-rising spontaneously at the idea that an occurrence, which the human mind could not entertain, should take place. The fact that the name [Hebrew] (Isaac)--meaning in Hebrew, "he would laugh"--was expressly chosen by God, as an allusion to that circumstance, goes far to confirm the position I have taken. An appellation indicative of a token of incredulity, would not have been divinely selected for the second patriarch of our people.
But with regard to Sarah, the context proves that she had allowed her feeble judgment to shake her confidence in the promises of the Lord. It is but reasonable to suppose, that Abraham had informed his wife of the vision granted him, in which the assurance that she would embrace a son, within a year, was given. Consequently, when he overheard the conversation between her husband and the three angels, who came in the form of wayfarers, she ought not to have evinced hesitation in according full credence to what had been celestially promised. The announcement corroborative of that which she had learnt before, ought to have strengthened her faith. But the words she uttered, accompanied with her ill-suppressed laugh, showed that she would not bring her mind to accept a truth, which
her condition seemed openly to contradict. And we may consider what follows, as a further evidence that such were in reality her feelings. For, the reproof she received was this [Hebrew] "Is any thing too hard for the Lord?" implying that Sarah could not yet admit the possibility of a miracle so stupendous as that which she was to experience. Hence, the fear of being looked upon by the faithful patriarch, as faithless, drew from her lips a denial of facts, equally reprehensible as the sin of unbelief.
I am aware that my exonerating Abraham from a fault, which seemed to rest on his religious conduct, presents, by way of contrast, the demeanour of Sarah, in a still more unpleasant light. But to strain the obvious meaning of the Bible, in order to [?] shortcomings, I deem [?] I will not, intentionally, be guilty of it. The manner in which I have sought to reconcile two actions apparently alike, but meeting with different results is borne out, I think, by the whole context. And the Rabbis-- holding both parents of our race in great reverence, have not scrupled to write that "had it not been for the assurance, which the Almighty gave Abraham of his having a son from Sarah, the incredulity she exhibited, would have prevented her becoming a mother" [Hebrew] [Hebrew] But if I am forced by truth to show blemishes, where I would desire to describe perfection, I may cite the very event, which occasioned a backsliding in Sarah's behaviour, as a testimony of a
noble trait in her character. She was hospitable. She contributed in making the stranger welcome in her house. Not by mere words, but by personal exertions, so that a table laden with food be set before him. The reflection that her husband's guests might have been heathens, did not withhold her kindness. Suffice that they had sought shelter under her roof. They should not leave it fatigued and hungry. They should be made to feel that the adorers of One God, are fraternally disposed towards all creatures. She was modest. Satisfied to labor to do good, and forward Abraham's wishes, Sarah continued retired in her tent, esteeming herself well recompensed when her household duties were accomplished. Thus she set to posterity an example deserving of imitation. All-honor to our mother Sarah. Let the women of Israel avow her faults, but copy her virtues. Let them display a spirit as liberal, and a conduct as modest as their ancestress. The actions they exhibit, will influence their husbands, and children, and through them three will remain in Israel, the three distinguishing characteristics, applied by the Sages to the progeny of Abraham and Sarah, namely [Hebrew] [Hebrew]. "The people of Israel are known, for their mer-cifulness, for their modesty, and benevolence. So may it ever be". Amen. - Identifier
- p3br8n23x
- identifier
- SMBx9FF4_4
Part of Vayera. Morais, Sabato. Philadelphia, PA. Undated
Morais, Sabato, “Vayera. Morais, Sabato. Philadelphia, PA. Undated”, Sabato Morais Digital Repository, accessed September 18, 2024, https://judaicadhpenn.org/legacyprojects/s/morais/item/91327