This Shabbat we study the Parshah Vayeira, meaning “And He appeared” (Genesis 18:1). G-d reveals himself to Abraham three days after the first Jew’s circumcision at age 99; but Abraham rushes off to prepare a meal for three guests who appear in the desert heat. One of the three—who are angels disguised as men—announces that, in exactly one year, the barren Sarah will give birth to a son. Sarah laughs. Also in this Parshah: Abraham pleads with G-d to spare the wicked city of Sodom, but the city is destroyed anyway due to the absence of righteous people. Abraham moves to Gerar, where the Philistine king Abimelech takes Sarah—who is presented as Abraham’s sister—to his palace for a time. G-d remembers His promise to Sarah, and gives her and Abraham a son, who is named Isaac (Yitzchak, meaning “will laugh”). Hagar and Ishmael are banished from Abraham’s home and G-d tests Abraham’s devotion by commanding him to sacrifice Isaac.

‍

Chabad.org

‍

In this week's Torah reading, G-d promises a child to Abraham and Sarah, despite childless Sarah's advanced age. This week's haftorah describes a similar incident that occurred many years later — the prophet Elisha assuring an elderly childless woman that she will bear a child.

‍

The haftorah discusses two miracles performed by the prophet Elisha. The first miracle involved a widow who was heavily in debt, and her creditors were threatening to take her two sons as slaves to satisfy the debt. When the prophet asked her what she had in her home, the widow responded that she had nothing but a vial of oil. Elisha told her to gather as many empty containers as possible — borrowing from neighbors and friends as well. She should then pour oil from her vial into the empty containers. She did as commanded, and miraculously the oil continued to flow until the last empty jug was filled. The woman sold the oil for a handsome profit, and had enough money to repay her debts and live comfortably.

‍

The second miracle: Elisha would often pass by the city of Shunam, where he would dine and rest at the home of a certain hospitable couple. This couple even made a special addition to their home, a guest room designated for Elisha's use. When the prophet learned that the couple was childless, he blessed the woman that she should give birth to a child in exactly one year's time. And indeed, one year later a son was born to the aged couple.

‍

A few years later the son complained of a headache and died shortly thereafter. The Shunamit woman laid the lifeless body on the bed in Elisha's designated room, and quickly summoned the prophet. Elisha hurried to the woman's home and miraculously brought the boy back to life.

‍

Chabad.org

Abraham passed ten tests in his lifetime. But why did G-d need to test him? Doesn’t G-d know what is in a man’s heart?

But when G-d challenges you, the challenge itself lifts you higher, much higher, to a place you could never reach on your own. It reveals entirely hidden capacities, granting you access to powers you never imagined you had. When G-d throws you a challenge, don’t say, “I cannot pass this test. It’s beyond me.” It may be true that you were never capable. But thanks to this challenge, now you are.

‍

Rabbi Tzvi Freeman

‍

Chassidut explains that the patriarch Isaac represents the aspect of fear and awe of G-d, and the consequent self-negation before G-d. It is, therefore, specifically Isaac who relates to the future era, for at that time G-dliness will manifest itself in the world, and all creatures will be moved to a sense of self-negation.

‍

Indeed, Isaac’s life reflected certain qualities of the Messianic era. The Zohar (I: 60a) notes: when Abraham was about to sacrifice his son (Vayeira ch. 22), Isaac’s soul departed from his body and was replaced by a soul from the “world to come.” By virtue of this new soul, related to the era of redemption, Isaac’s life was in the mode of the future era of the redemption.

‍

From an article by Rabbi J. Immanuel Schochet

‍

Rabbi Schneur Zalman of Liadi (known as the "Alter Rebbe," 1745-1812) was deeply engrossed in study. His intense concentration was legendary. But something caused him to suddenly stop his learning. It sounded like a crying infant. He closed the holy book he was studying, and rushed to calm the newborn—his grandson. All the while, the child's father – the Alter Rebbe’s son, himself a future Rebbe – was utterly immersed in learning, oblivious to the cries. Later that day the Rebbe had a talk with his son. "No matter how involved one is in an endeavor," the Rebbe coached, "however lofty it may be, one must never fail to hear and respond to the cry of a child in need." On occasion the Lubavitcher Rebbe would add that this principle applies to the call of a child in knowledge as much as it does to a child in years. Preoccupation with all things grand and noble must not preclude the needs of those less fortunate.

‍

Life is such that we inevitably become preoccupied with things small and large, sometimes to the point that we fail to hear the call of our very own children, let alone someone else's. Whether we are busy with matters local or global, spiritual or mundane, life-shattering or otherwise, those suffering children, in years, in knowledge, or in opportunity, rely on us to have them in mind.

It's up to us to sharpen our senses in order to detect their sometimes distant or even muted cry.

‍

It remains our honorable mandate, and part of our time-tested tradition, to tune our ears so that they hear like the Alter Rebbe and to train our eyes to see like Abraham—through the exalted Clouds of Glory and despite the sweet study of G-d's wisdom—into the tear-filled eyes and bleeding heart of a child calling out in need. 

‍

From an article by Rabbi Mendel Kalmenson

‍