We must look at the past to understand the present. The narratives of our ancestors are filled with tremendous teaching in how to conduct our lives. The good, bad and ugly are all depicted in the biblical episodes that took place thousands of years ago. The difference between Book of Genesis compared to other prophetic works is that the actions of the forefathers there forge the genetic blueprint of the Jewish nation. Each positive or negative act back then had a ripple effect on future generations.

The Arab nations of Ishmael have been a source of discomfort to the descendants of Isaac for millennia. Where is the source of the conflict, and is there a remedy? What began as a wife's intervention to produce progeny for Abraham quickly unraveled into a soap-opera nightmare!

God promised Abraham that he would have a child of his own, and thereby give rise to countless descendants, but he and Sarah were childless after many years of marriage. Sarah takes the initiative (Genesis 16) and suggests that Hagar, her Egyptian bondwoman, should be used as a surrogate; any child Hagar bears will be understood to be Sarah's. Abraham, instead of praying over the idea, quickly goes into "yes dear" mode.

Hagar becomes pregnant and begins to flaunt her fertility before Sarah. But instead of defending the honor of his wife, Abraham throws the whole thing back at her. As a result, the pregnant Hagar is treated so harshly by Sarah that she flees into the wilderness. God never enters the picture until an angel of the Lord appears to Hagar at a well in the desert. The angel offers no comfort, but instructs Hagar to return and submit to Sarah. However, she is given a promise that mirrors the one given to Abraham about countless descendants. The name of her son is to be Ishmael, which means 'God hears,' because the Lord has heeded Hagar's affliction. Ishmael's life is not to be an easy one, and a future of perpetual conflict between him and his kin is foretold.

Fast-forwarding to Genesis 21, Sarah is remembered by God and gives birth to Isaac. However, Ishmael is seen by Sarah as metzachek (Genesis 21:9). Most translators interpret the word to mean mocking. I would offer an alternative translation: isaacing, meaning Ishamel was positioning himself to be like Isaac, the sole heir of Abraham¹s spiritual estate.

The Torah is quite clear that Sarah never really adopts Ishmael as her own, referring to him as the son of this slave-woman (Genesis 21:10). Sarah instructs Abraham to banish both Hagar and Ishmael so that neither can share in Isaac's inheritance. God tells Abraham to follow Sarah's instructions, assuring him that Isaac will be considered his spiritual progeny. But then Abraham wakes up early and gives Hagar and Ishmael nothing but bread and water before sending them into the scorching wilderness. Is this the same man who ran around to provide sumptuous meals for three complete strangers? It's precisely because of the harsh behavior of Sarah compounded by Abraham's act of cruelty toward Ishmael, that the Jewish nation faces so many problems today. The covenantal blessing, promised by God through the progeny of Isaac, does not give the Jewish people either an excuse or a right to mistreat the progeny of Ishmael.

 
Israel needs to learn from the Sarah/Hagar episode and not emulate what our forefathers did. We must live within our Sinatic Revelation and treat all people who live in our land with grace and kindness. Over a million Israeli Arabs live as citizens in Israel. It is our duty to ensure that they have equal access to education and other governmental services, and not be discriminated against. Even if we see our Arab cousins as strangers, Exodus 22:20 says it quite clearly: You shall not oppress a stranger for you were strangers in the land of Egypt. If we are to be 'a light unto the nations,' then we need to live up to our biblical responsibilities and undo this ancient injustice. Maybe then the fist of Ishmael will become a hand that uplifts.

The question still remains if the Jewish Nation acts in accordance with biblical principles, who's to say that Ishmael will change? And Abraham expired, and died in a good old age.... an old man, and full of years; and was gathered to his people. And Isaac and Ishmael his sons buried him in the cave of Machpelah (Genesis 25:8-9). What is perplexing in these verses is that not only do Isaac and Ishmael find a way to come together to bury their father, but Scripture names Isaac first and Ishmael second. Ishmael finally acknowledges Isaac as Abraham's spiritual heir. This is a complete about face for Ishmael, who as a kid behaved as if he thought he should be the sole heir.

No dialogue between the siblings is recorded in the Bible not even a mention as to how Ishmael made this change in his life. All we have is Ishmael, when the inheritance is front and center, allowing the true heir to walk before him.

Shortly afterward, the Bible relates that God fulfilled his promise to Ishmael, making him the father of twelve great nations. His death is described like that of his father Abraham; these were the years of Ishmael's life: a hundred and thirty-seven, when he expired, died, and was gathered to his people (Genesis 25:17). For this episode to be recorded in Scripture further indicates that Ishmael had realized the error of his ways.

There is a mystical Jewish teaching which says that Ishmael's angel had complained that he was rejected and that Isaac was chosen to receive the Land of Israel, even though both were circumcised. God responds that in times when the nation of Israel is not in the Land, their cousins the Ishmaelites will guard it until they return. It is through the merit of circumcision that they are deemed worthy of living in the Land. Muhammed, in his final sermon, reminded his listeners of their obligation to return property entrusted to them when its owner returns. In the end, Ishmael comes to terms with his role in God's plan and understands the position of Isaac.

Isaac, however, had his own reconciling to do. After the deaths of Abraham and Sarah, we find Isaac seeking refuge in Be'er L'chai Ro'i (Well of the Living One, my Beholder Genesis 24:62 & Genesis 25:11). It becomes Isaac's home, and a designated place of prayer... a place of revelation and prophecy, since it is here that an angel had appeared to Hagar. Perhaps Isaac felt a sense of responsibility for Ishmael's expulsion, and now wishes to reunite the family. Possibly as long as Sarah was alive, Isaac could not make this move, for it was his mother who had demanded the removal of Hagar and her son. After Sarah's death, Isaac is free to try and bring people together, and with Abraham's death he goes one step further, choosing to live with his brother in Be'er L'chai Ro'i. So the Bible is clear that a family split need not be permanent. Yet we find on occasion in the media that the Cave of the Patriarchs, which once represented reconciliation between brothers, has become a source of conflict. Both sides need to be reminded that the goal should not be to overpower the other, but to find a way to live in harmony.

The Midrash tells us that the Cave of the Patriarchs is the threshold to Eden. Why? Perhaps to hint that reconciliation and the healing of interpersonal relationships are prerequisites for spiritual perfection. May Arab and Jew finally emulate the ways of their ancestors, Ishmael and Isaac.

The Talmud tells of a rabbi explaining how God will judge the world. There will be an announcement: "Everyone who helped those who engage in the study of Torah, come and receive your reward." Immediately, all the nations send their heavenly representatives to claim a share. The first is Rome.
"What are your merits?" God asks.
"Why, Heavenly Master, You are surely aware of our glorious contribution to the culture and civilization of Your world. We constructed public markets, baths, and places of enjoyment and business. We amassed gold and silver as no other nation before or after us. And for whose sake did we do all this? Only for the purpose of permitting Your people Israel to study Torah free of care and worry."
God replies: "How dare you present such a claim? Did you not build these amenities for your own enjoyment? Whom did your so-called civilization serve but yourselves?"
And so it goes with Persia and all the other nations, as each withdraws empty-handed.
Then an idea is proposed that the nations join forces and return to the Almighty with one last plea. A spokesperson approaches God and argues: "If we do not deserve a share for active merits, You should consider that You never obligated us to observe the Torah, as you did with Israel. We, too, would have followed Your laws if it was demanded of us." God retorts: "Long before Israel was given the Torah, all nations had become subject to the Seven Laws of Noah. They were only seven, compared to the 613 Israel volunteered to observe. And what did you make of those seven?"
A back and forth ensues, after which the Almighty decides "you have appealed to My mercy. Here is one mitzva (commandment), Sukkot. Go and fulfill it." Still, according to the Talmud, the nations blow even that opportunity. But we are supposed to learn from the city of Nineveh (in the story of Jonah) that repentance is possible even for nations.
We are all called to repentance. It is not for us judge the call but to trust Him and do what He commands. Most of historical Christianity has interpreted apparent gentile inclusion in God's covenant to mean Jewish exclusion, giving rise to the deplorable teaching of Replacement Theology that has inflicted so much damage on the Jews. In many instances, it was the Church itself which inflicted the most heinous atrocities. However, we are living in a period where a change of heart is occurring before our eyes.
How wonderful to know we are living in miraculous times! The Jewish people have returned to Zion and have again become a sovereign nation. The nations are still trying to figure out how it came to be. Most would like to rationalize the return as a natural political event. There are a few who acknowledge that the God of Israel is still around and His promises still endure.
Since 1965, pockets within the Christian world have rejected Replacement Theology, asked for forgiveness for past anti-Semitism, and affirmed that God's covenant with Israel is eternal. What is truly astounding is that gentiles are coming as pilgrims to the Land and praising the God of Israel during Sukkot in fulfillment of Zechariah 14:16. Even during the height of the intifada, Christians made their way here and declared "We are with you!"
Yet for many in the Jewish community, 2,000 years of painful memories prevents any move to accept Christian gestures of goodwill. It is more comfortable to say that Christians¹ support has a hidden agenda, that all they really want is to convert Jews or bring about Armageddon.
Should we not accept their extended hand of friendship? Certainly! A dialogue between us can only pave the way for better relationships and better understanding. Does this mean we join hands completely as one faith community? Certainly not! But should we not begin down the road to reconciliation with God and each other?
It was a great honor celebrating the holiday with my Christian friends. Thank you for coming and celebrating with us.