Make Peace? But You HATE Me!

I usually write this at the beginning of the week, by Sunday night. So when events transpire during the week, I don't always get a chance to make it relevant (unless it's during an ongoing war). After the events of this past Tuesday, when 4 Jews and a Druze policeman were murdered by terrorists in a synagogue in Har Nof (and others were injured), this "dvar Torah" became even more relevant than I intended. There are no words of consolation to offer to the bereaved families. Am Yisrael cries and mourns with you.

Parshat Toldot

As the main character in the story of the book of Bereshit, our forefather Yitzchak gets all of one chapter before the tale switches its focus to Yaakov. Towards the end of chapter 26, Yitzchak is approached by Avimelekh, King of Gerar, with whom most of the prior encounters of the chapter resembled proverbial head-butts, and he is offered a peace treaty.

                

Yitzchak’s response is classic: “Why have you come to me? You hate me! You sent me out of [your land]?!” (26:27)

                

Unfazed by the bold accusation and criticism, Avimelekh and co. respond, “We have surely seen that God is with you, so we declare that an agreement should exist between us – between us and you – and we’ll forge a covenant with you, that just as we did not touch you, you will do no harm to us. We did only good to you and [we] let you leave in peace.” (26:28-29)

                

If only peace with the enemy were so easy to come by!

                

Some of the midrashim on these verses point to how Yitzchak used a tactic employed by his father, of straight unadulterated criticism. This kind of argument – pointing out the flaws without holding back – brings an honest second party to realize its ills, embrace their flaws, and come to appreciate, and even love the accusing party. In the case of Avraham, and now at least a half century later with Yitzchak, the method brings about an agreement to cease hostilities and to truly live in peace at least until death of either covenant-maker breaks the bond of agreement.

                

The Or HaChaim notes that Yitzchak was compelled to say what he said, not because he had any objection to making peace with them. On the contrary – Yitzchak was intent on living up to the covenant that had been made with his father. The reason why Yitzchak was surprised into essentially declaring “Why are you here?” is because they’ve given every indication until now that his success is what caused them to break any prior agreement.

                

In Yitzchak’s view, the hatred they’ve harbored towards him was on account of their jealousy. Or HaChaim notes what is “known” – that any hatred that is based on some reality dissipates only when that reality changes, except for the hatred that comes from jealousy. Hatred from jealousy doesn’t drop unless there is a complete overhaul in the perception of what causes the jealousy.

                

Yitzchak’s critique is biting, but as Rabbenu Bachaye points out, it opens the door for him to receive a point by point rebuttal, which he does accept in Avimelekh’s response. And, after the fact, we have no reason to suggest the peace made in this time was not honored until the Israelites went down to Egypt, if not later! (Mechilta on Beshalach suggests one of the reasons the Israelites did not return to the land (when leaving Egypt) through the land of the Pelishtim is because of this treaty!)

                

We pray for a time when the other nation within the Land, within the borders of the Land promised to Avraham, Yitzchak and Yaakov, can follow the model of Avimelekh. It is ok to be jealous of the success of the family of Yitzchak. It is even ok to have animosity due to that success. But there has to come a point in time when all the cards are put on the table and the realization hits that the best move is to just make peace with the descendants of Avraham, Yitzchak and Yaakov.

                

Why? Because the other nation within those borders will come to the realization of “we see that God is with you,” and we want to honor any kind of treaty from the past that is mutually beneficial to all – that you (the Jews) can have the peace that you want and we (the other nations in the land) can benefit from the success and the bounty that you’ve brought to this land.

                

It’s a utopian vision for peace. But didn’t someone once say something like, “If you will it, it doesn’t have to be a dream?”