The Uniqueness of the Birth and Upbringing of Isaac: A Legacy for the Jewish People

From the Teachings of the Lubavitcher Rebbe Rabbi Menachem Mendel Schneerson, Zt”l

In this week's Torah portion, Lech Lecha, we are told about the births of Abraham's two sons, Ishmael and Isaac.

When G-d promised Abraham that he would have Isaac, Abraham already had a son, Ishmael. Thus, Abraham responded to G-d, "I pray that Ishmael might live before You" - i.e., that Ishmael would conduct himself as he should and pursue the Divine way of life. G-d, however, replied, "No. By Isaac shall your seed be called." From Isaac, Abraham was assured, his true joy would come.

There is a basic difference between Ishmael and Isaac. The birth of Ishmael was natural, without any heavenly intervention. Isaac's birth was miraculous for Abraham and Sara were far advanced in age.

Another difference between Ishmael and Isaac relates to the commandment of circumcision. Ishmael was circumcised when he was thirteen years old. At the age of thirteen a youngster has sufficient reason to be held accountable for his conduct and he becomes obligated to observe the mitzvot. Ishmael thus used his reason to determine his readiness to enter the covenant with G-d, and accepted circumcision.

Isaac was circumcised when he was eight days old. An infant that young cannot give consent; nevertheless, he was bound up with G-d at that early age. This type of bond can never be dissolved and erased; it is eternal, as the Torah calls it "an eternal covenant."

Isaac's supernatural and miraculous birth was in contrast to Ishmael's natural birth. And Isaac's covenant with G-d was in a supra-rational manner as opposed to Ishmael's covenant.

Normally a child is born and raised under the supervision of his parents, guarded against every harm. He is educated to gain proper understanding, which in turn leads to attachment with G-d. This was the way of Ishmael. He was raised in the home of Abraham and received an education which made him understand that he ought to attach himself to G-d.

This course of life, however, provides no assurances. When religious commitment is based exclusively on reason, we cannot predict how it will be affected by the variables of life. Thus, we find with Ishmael, that as soon as his inheritance was affected by Isaac's birth, his behavior deteriorated and G-d commanded Abraham to listen to Sara when she asked that Ishmael be sent away.

Lech Lecha teaches us that, to establish Jewish continuity, one cannot set out with strictly natural calculations. The very existence and purpose of the Jewish people transcends nature. A Jew's life, right from birth, is intertwined with miracles and a disregard for the course of nature.

Reprinted from the 2003/5764 Parashat Lech Lecha edition of L’Chaim, a weekly publication of the Lubavitch Youth Organization Excerpted from “Keeping in Touch by Rabbi Eliyahu Touger.