The Solution to Rocket Barrages: Rabbi Eliezer's Words from 2000 Years Ago

Last week, we read the verse that foretells Ishmael's role in history: 'He will be a wild man, his hand against everyone and everyone's hand against him.' This ancient prophecy remains relevant, not only throughout the years of our return to the land and even before the state's founding. Even in Islamic countries, they suffered during long periods, as Rambam wrote in the 'Letter to Yemen': "And you, our brothers, know that Hashem cast us amidst this nation, the nation of Ishmael, whose evil is upon us, and they scheme to harm and loathe us, as decreed by Hashem: 'And our enemies are judges,' and no nation will rise against Israel that is more hostile, nor a nation that has caused as much suffering to diminish and detest us as they have..."

Even today, we are under this nightmare. There is no magic solution to the 'Qassam' or its bigger siblings. (And those who claimed they would eliminate the head of the snake within 24 hours are now on the verge of joining their Israeli supporters...). So, what can we offer?

Let's consider another aspect of the very special name of the father of the Arab nation and the reason for his naming. In the previous portion, it is said, "And the angel of Hashem said to her, 'Behold, you are pregnant and shall bear a son, and you shall call his name Ishmael, because Hashem has heard your affliction.'" This name gains renewed significance when encountering our portion – the Vayera portion with the mother and son in distress, the boy feverish in the desert, as the water ended, as stated in Genesis 21: "The water was finished from the skin, and she placed the child under one of the shrubs. She went and sat down opposite him a distance like a bowshot, for she said, 'Let me not see the death of the child.' So she sat opposite him, lifted her voice, and wept. And Hashem heard the voice of the lad, and the angel of Hashem called to Hagar from heaven and said to her, 'What troubles you, Hagar? Fear not, for Hashem has heard the voice of the lad where he is.'" Thus, the name 'Ishmael' is fitting because Hashem heard the prayer's voice.

However, our sages reveal another meaning to this name in the context of Hashem's hearing, as stated in the Midrash Pirkei DeRabbi Eliezer, chapter 31: "Why is his name Ishmael? Because Hashem will hear the cries of the people because of what the children of Ishmael will do in the land in the latter days, therefore his name is Ishmael." This implies an additional Jewish context to this name's meaning (as commentators wrote, this was Abraham's intention when he named him Ishmael). Indeed, Rabbi Eliezer, in a Midrash written about two thousand years ago, foresaw by divine spirit the events predicted in 'the latter days,' attributing the hearing specifically to the prayers and cries of Israel suffering from the Ishmaelites.

A Magical Solution to Kassam

As mentioned, there is no magical solution in terms of state and military, but there might be a way out, a solution that we neither exploit nor realize. This solution isn't offered by experts who fancy themselves with keyboards, nor by politicians or military personnel. It's offered by someone who could foresee events long before Islam and its founder's birth. As stated earlier from Rabbi Eliezer's words in the Midrash: "Hashem will hear the cries of the people because of what the children of Ishmael will do in the land in the latter days, therefore his name is Ishmael."

Don't we pray? Well, let's be honest with ourselves, even those who pray (and we hope that this circle will expand due to distress or otherwise...) don't cry out or turn to Hashem with a sincere and deep feeling that only He can help. We rely on ourselves, the IDF, and security forces (who certainly do an extensive and commendable job both overtly and covertly). We rely on 'it won't happen to me,' and perhaps there are also some naive individuals relying on the wishful thinking 'that if only the government were replaced, the problems would be solved'... In contrast, Hagar, lost in the desert alone, and later Ishmael fainting from thirst before his helpless mother, felt utterly miserable and without any outlet, but they didn’t expect rescue from anyone except the God they knew in Abraham’s house - and they turned to Him from the depths of their hearts. Seemingly, such a prayer and cry are what the Midrash refers to.

'Ashkenaz custom' is to say Selichot on 'Monday, Thursday, and Monday' after the holidays. Last week, we completed the current series on Monday. The basis for this ancient custom is that during the joy of the holidays, proper modesty might not be observed (alas, problematic and much more severe events occur throughout the year...). In one of the Selichot poems we read this week, it is stated: "Listen kindly and sharply to entreaty/ Even pass and calm anger/ Coming to implore You with a bitter soul/ In Your great name shall they find help..." implying that prayer is heard and heavenly help will be found when approaching to pray and beseech Hashem with a bitter soul. Later on (and apologies to those who may struggle with the poetic Hebrew), "View the groaning of the sighing/ See their humility, please don’t despise/ Demand their insult from the foe and contempt/ Tread the press and splash their victory..." Again, the ancient poet relies on the principle that a broken-hearted cry and sigh bring the hearing of prayer and the necessary result 'demand their insult from the foe and contempt' – even if we have no merits, Hashem hears the sighing and crying and saves the persecuted from the pursuer.

When we feel dependent on Hashem’s salvation and begin to pray seriously - we will merit that Hashem hears our cry, fulfilling what is said in the Selichot of Thursday "They will be saved before everyone's eyes, and the wicked will not rule them/ End Seir and his father-in-law (=these are Christianity and Islam - Esau and Ishmael, Ishmael was Esau’s father-in-law - Seir) - And saviors will ascend to Zion...

Amen, so may it be His will, soon in our days.