In the Heat of the Day - In this parsha we discover the change of the presence of the Shechinah in the world, the change in the nature of the human condition, and the change in the implications of the act of Creation itself in the direction of gevurah which begins after magen Avraham with rofeh cholim, but ends up in the ne’aminut as if there’s a commitment for techiyat hamaytim. This is simply because in the tikkun within the context of this parsha in which the very coming of brit milah means that there’s a new alignment of the nature of emergence with what it is that Avraham was before and where he came from, there is also a change in the understanding of the nature of the human condition such that the personal tzchok of Sarah needs to be changed in a new relationship of “V’Avraham v’Sarah zikanim ba’im bayamim” together so that those very words become a description of the nature of techiyat hamaytim and the matir asurim that is linked to femininity’s fear of always being locked into the “ba’asher hu-sham” which is the local Din, which is the element of the parsha we still access on Rosh Hashanah, which becomes in the Haftarah the awareness of the commitment to a techiyat hamaytim that is innate in the giving of a child and now becomes innate in the giving of Ma’aseh Bereishis. So that for the first time as a merkavah l’Shechinah, as one who is able to sit, and to stand, and to be straight as talking to the Shechina in which all of the past from the very beginning of Ma’aseh Bereishis and the behibaram which is a tikkun of Adam and Chavah themselves, and becomes here the makur for not only Eretz Yisrael, but for the Me’erat HaMachpelah itself directly for the nature of kevurah, for the idea of Din in being able to mevaker, and for the idea of bikur cholim which is the rofeh cholim in our parsha, Avraham becomes now a different human being – but Sarah even more so, and the beginning of the change from the “vihu yimshal bach” to a “shema b’kolah,”, and the gradual growth of Sarah into Rivkah, in which all of the hanhagah of the olam becomes now a commitment to nakvus begins here with the change from Chesed to Din and the achievement of the “kichom hayom” in Avraham Avinu’s life.

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