The text opens with God's reassurance to Abraham: "Fear not, Abram." But whom did Abraham fear? Rabbi Berekhya suggests it was none other than Shem himself. The passage then draws a parallel to Isaiah 41:5: "The islands saw and feared, the ends of the earth trembled…" Just as islands stand out in the sea, so too did Abraham and Shem stand out in the world.
But why fear? Bereshit Rabbah paints a picture of mutual respect tinged with apprehension. Abraham, it says, feared that Shem held resentment towards him because Abraham had defeated Kedorlaomer, king of Elam (Genesis 14:1) – and Elam was a son of Shem (Genesis 10:22). He worried that Shem might hold him accountable for the loss of his descendants.
And Shem? He, in turn, feared that Abraham harbored ill feelings towards him for fathering wicked offspring. Imagine the weight of that ancestral burden! They were giants, yes, but also individuals grappling with the consequences of history and lineage.
The commentary continues, noting that Abraham and Shem were situated at opposite “ends of the earth,” yet they “approached and came” to one another (Isaiah 41:5). What does this “approaching” look like? It was a relationship built on mutual support. "Each man would help the other," the text continues, drawing again from Isaiah (41:6). Shem aided Abraham with blessings, as we see in the words of Melchizedek (who the Rabbis identify with Shem himself!): "Blessed is Abram to God, the Most High…" (Genesis 14:19). And Abraham reciprocated with gifts, giving Shem "a tithe from everything" (Genesis 14:20).
The passage then takes an intriguing turn, drawing parallels to craftsmanship: "The carpenter encouraged the smith" (Isaiah 41:7). Here, Bereshit Rabbah interprets the "carpenter" as Shem, the builder of the ark, a vessel of salvation. The "smith," on the other hand, is Abraham, who was refined by God in the fiery furnace, a trial by fire that forged his unwavering faith.
And then, "one who smooths with a hammer, one who strikes on the anvil." The Hebrew word for "anvil" here is pa'am, which can also mean "step" or "once." The Rabbis see in this a metaphor for Abraham's ability to persuade others to recognize and follow God, leading them on a path towards closeness with the Divine. Abraham’s “hammer,” then, was his divinely inspired ability to persuade and guide.
The commentary concludes with a powerful image: "Saying of the glue: It is good" (Isaiah 41:7). This "glue" represents the nations of the world, who, the text suggests, would prefer to adhere to the God of Abraham rather than to the idolatry of Nimrod. Abraham strengthened Shem in mitzvot, good deeds, and as a result, "It shall not topple" (Isaiah 41:7), referring to Abraham's enduring legacy.
So, what are we left with? A glimpse into the complex, human relationship between two towering figures. Fear, respect, mutual support, and a shared commitment to building a better world – all interwoven in this rich tapestry of interpretation. It reminds us that even the most extraordinary individuals grapple with doubts and anxieties, and that true strength lies in collaboration and mutual encouragement.