Jerusalem 3000 By: Alick Isaacs |
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Introduction The question which naturally arises is; to what extent can we treat the book of Genesis as a historical document? This is a complex methodological question which no doubt fascinates and perplexes Bible historians, but not one which I feel our present purposes require of us to attempt answering. Our concern is not with the authenticity of the story of Abraham and Isaac, but with its impact on the "documented" history of the city. I shall, however, permit myself to digress briefly here in order to share with you some of my thoughts on this topic. I offer these opinions, which may stimulate some discussion, with no authoritative stamp and I am happy to discuss them with any of you who should wish to take issue with me:- While the Biblical narrative comfortably belongs to the genre we call 'historiography' my expectations of this form of history are very specific. The essential 'historical' truth of the Biblical story is appreciated through an act of faith. The Bible focusses on the character of God whose Divine qualities we learn through His revelation in history. Appreciation of the Bible, for believers and non-believers alike, comes through the recognition of its internal truth. To reduce the Bible to the status of an 'early historical source', while neither harmful nor pointless, does require an unhealthy level of cynicism. That is not to say that the Genesis stories are not of historical significance, nor do I mean to imply that the endeavour to verify the famous stories would be a waste. I am simply suggesting that such an enterprise would contribute to the understanding of the Biblical period, but not to the understanding of the Bible itself whose symbolic significance is not dependent on historical verification. I prefer to read the book of Genesis as an introduction; an allusive preface to a story the point of which is the formation of a relationship between God and man which is sanctified in the observation of His Divine commandments by the people of Israel in the land of Israel. Paradoxically, the historical relevance of the Bible to our course does not rely on the authenticity of the Bible as a historical source. The stories are historically important whether they happened as described in Genesis or not! 2. What's in a Name? The Hebrew name of the city "Yerushalayim" rings just like both Rusullimum and Urusalim. Yet, according to Jewish tradition the source of the "Hebrew" name for the city derives from two early references to Mount Moriah in Genesis. The first, describes Abraham's encounter with Malchitzedek the king of Salem in Genesis 14.18-20:-
The second is the story of the sacrifice of Isaac in Genesis 22.2:-
The Hebrew verb "to show" YAREH, forms the grammatical base of the word Moriah, the same letters which form the first two syllables of the Hebrew name of the city - YeRU; while Shalem, the city of king Malchitzedek forms the last two syllables of the name "Yerushalem" - Yerushalayim. 3. Malchitzedek king of Salem The whole episode 'interrupts' the main plot recounted in these early chapters of Genesis. The main plot deals with God's revelations to Abraham, and his promises of offspring and land which form the essential part of the Covenant between God and the forefathers known in Hebrew as Brit Avot. In the middle of this, Abraham goes to battle against warring kings who have names which suggest that they are evil and corrupt. For example the king of Zevoim means the king of the hypocrites and the king of Amalek bares the name of a nation which was later to be cursed most bitterly for its aggression against the children of Israel in the Exodus story. In the midst of all these strange and violent figures Malchitzedek is mentioned; the king whose name means "king of righteousness". Malchitzedek of Salem is different from all the other Canaanite kings. He recognises the sovereignty of the Most High God. The name of this God, "El Elyon" is not generally used in the Bible as a term of reference for The God of the Bible. But it is made quite clear that Malchitzedek is no ordinary pagan. While he worships his local God as would a pagan, the qualities of that God have left a deep impression on him. His God is the God of Salem. Through the good qualities of the king of Salem, the Bible wishes to suggest to us the true identity of that God. Malchitzedek is inadvertently a priest of the One God, i.e. the God of Abraham, Isaac and Jacob. God's presence among the people of Salem inspires the warmth, generosity and justice of their king. The Bible implies here that God's presence is an inherent quality of the city of Jerusalem, stimulating the instinctive recognition of the one true God by all who dwell there. 4. Bread and Wine 5. The Sacrifice of Isaac Abraham's sacrifice of an animal in place of his son is of course the precursor of the sacrificial practice which dominated Mount Moriah throughout both the First and Second Temple periods (approx.960-586 BCE; 515 BCE - 70 CE). This sacrificial ritual which involved the offering of an animal and its consumption atoned for the sins of the Jews. A similar image is expressed in the Christian Eucharist: God who commanded Abraham to sacrifice his son, relented and granted him the alternative of atoning for sin through animal sacrifice. The son who was to be sacrificed in place of Isaac was God's own son whose suffering on the alter (The Cross) atoned for the sins of all men. They too must partake of the sacrifice. The Jewish practice of eating the sacrifice is carried over into Christianity in the form of communion i.e. the symbolic consumption of the flesh and blood of Jesus. Incidentally this practice echoes the motif of bread and wine which we discussed earlier. The Christian interpretation, formulated by Augustine in the 4th century reflects the perspective that the story is incomplete. Mankind, as it were, still owed God the flesh of a beloved son. The command to sacrifice a son is perceived as the ultimate test, while willingness to comply is the truest reflection of a man's complete devotion to God and of his total submission to His will. The idea that Abraham was never given the opportunity of fully demonstrating his faith is frustrating. The midrashic interpretation of the story which follows the dramatic scene on Mount Moriah to its fatal end is, in effect, an attempt to compensate for this frustration. I should like, however, to offer an alternative reading of the story. As Abraham climbed to the summit of Mount Moriah he may well have looked down into the valley below. The name of the valley which is positioned to the south of Mount Moriah, the Hinnom valley, has come to mean 'Hell'. Gei Hinnom meaning the Hinnom valley is Gehinnom or Gehenna. It was in this valley, the antithesis of the Temple Mount, that the pagan god of Molech was worshipped. This form of paganism demanded the sacrifice of a son to the outstretched arms of Molech, the arms which beheld the flames of Topheth,(hence the association between the valley and Hell). Child sacrifice was not unheard of in Abraham's day. This was no ultimate test which had never been allowed to run its full course. Many people before had demonstrated the same willingness which Abraham displays in responding to God's bidding. The true greatness of our forefather is indeed portrayed in this chapter but not necessarily by his willingness to offer his child as a sacrifice to God. At the dramatic moment when the dagger has already been raised up high, when his passion is running high, when the adrenalin is pumping through his veins, Abraham learns the difference between pagan worship and the service of God. At that critical moment Abraham pushes aside his eagerness to prove himself and in an act of remarkable humility acquiesces to the will of God who commands him, "Lay not thy hand upon the lad, neither do thou anything unto him.." Herein lies Abraham's test. The will of God is to command. The will of God is to communicate and share His benevolent presence with the people of the world. Abraham learns that the sacrifice of a beloved child is a despicable, perverse and egotistical ritual performed by pagans who believe that the life of the son which they waist in the flames is really theirs to give. Abraham displays his greatness when he desists from his fatalistic course, casts aside his passion and listens to the word of God. This act of communication marks the beginning of a new pact between God and the children of Abraham. The place where God reveals His Divine justice to Abraham is the place where men who seek His presence must flock. The pact between God and man is consecrated on Mount Moriah, the eternal symbol of God's presence in the world. |
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