Hineni
Sermon Notes 2nd July 2023
Desiree Snyman
Akedah, translated as “the binding of Isaac,” is the Hebrew word summarising Abraham’s near sacrifice of his son. If one hoped for Biblical family values, then Genesis 22.1-14 may not be the “go to” text. A shocking story of potential child sacrifice, one wonders why the earliest editors included the Akedah as part of the authorised sacred text. To state the obvious, we are shocked by God’s request that Abraham sacrifice his son and Abraham’s lack of argument. That Isaac is a treasured, much-loved, longed-for son is emphasised in the opening narrative: “And He said, “Take your son, your favoured one, Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering on one of the heights that I will point out to you.” Moriah was the location of Solomon’s temple and today is under Muslim control, it is the Dome of the rock.
The only thing more disturbing that Akedah is the commentaries on the Akedah. Commentaries admit that God could never ask for child sacrifice and highlight the faith of Abraham who knew that the Lord would provide. If Abraham knew the Lord would provide why then go through the charade of binding Isaac and holding a dagger to him? Is that a normal expression of trust in God? Other commentaries comment on God testing the faith of Abraham. Let’s just make it a blanket rule that if you are in a relationship with anyone, (a partner, a spouse, a parent, an employer, a divine being) and they want to test your commitment to the relationship by asking you to sacrifice a child, leave. That is next level coercive control toxicity.
In the episode following the Akedah Abraham goes down the mountain with his servants, Isaac’s name is absent: “Then Abraham returned to his servants, and they set off together for Beersheba. And Abraham stayed in Beersheba”. How does a father son relationship recover from a near sacrifice?
Hineni
What I would like to focus on today is the word “Hineni”. Hineni is Hebrew for “I am here, present, for you”. It’s the first word Abraham speaks in verse 1 and the last word he speaks in verse 11. Until he has to answer Isaac’s question, that lone word in Hebrew is the only thing Abraham says in this story.
Hineni means more than “Here I am Lord.” Hineni implies being fully present, fully grounded. Hineni is a genuine openness, a commitment to the other and a self-emptying surrender. The three persons of the Trinity offer hineni to each other. The Creator is fully present to the Word who replies with Hineni, I am here, giving myself to you as you give yourself to me.
Abraham uses the word Hineni three times in Genesis 22.1-19.
1. Hineni is Abraham’s reply to God in Verse 11: “Sometime afterward, God put Abraham to the test. He said to him, “Abraham,” and he answered, “Hineni.” This the first time that Hineni is used, even though God has spoken to and called to Abraham many times up to this point.
2. Hineni is also Abraham’s reply to Isaac in verse 6: “Abraham took the wood for the burnt offering and put it on his son Isaac. He himself took the firestone and the knife; and the two walked off together. (7) Then Isaac said to his father Abraham, “Father!” And he answered, “Hineni, my son.”’
3. When a ram is caught in the thicket a messenger calls to Abraham and this is the third time hineni is used in verse 11: “Then an angel of the LORD called to him from heaven: “Abraham! Abraham!” And he answered, “Hineni.”’
Hineni is recognising the other. Hineni is being accessible to the other. Abraham is as open and receptive to God as he is to Isaac and the messenger.
Hineni, Martin Buber and “I-Thou”
Martin Buber (1878-1965), a Jewish philosopher and Zionist Jew originally from Germany, made a remarkable contribution to the interpretation of the word "Hineni". Escaping from Nazi Berlin in 1938, he found sanctuary in Israel and began lecturing at the Hebrew University in Jerusalem. One of the profound interpretations of Hineni can be credited to Martin Buber. Perhaps you have heard of Martin Buber’s classic “I-Thou”.
An over simplified explanation of the book is to consider the quality of our relationships with God, creation, ourselves, and others. One quality of our relationships is summarised as “I-It”. We treat others and even God as an object. “I-It” relationships are transactional, we are only interested in others to the extent that they can offer something to us.
In contrast are “I-Thou” relationships. I-Thou relationships are a sacred encounter where we relate to others being to being. It is these “I-Thou” relationships that “hineni” defines. Buber's teachings regarding "hineni" highlight the profound impact of authentic interactions. By engaging in an "I-Thou" relationship, individuals can forge deep connections, discover profound meaning, and undergo mutual transformation.
One metaphor that may help in understanding Buber’s interpretation of “hineni” is that of a snail. The outer shell of the snail represents the ways we protect ourselves from each other by putting on masks or playing power games. When the snail sticks its body out of the shell it is vulnerable. Similarly, “I-Thou” relationships imply vulnerability, being accessible to others, genuine, agenda free listening. This is precisely what is required of non-indigenous people always but especially during NAIDOC week. Aboriginal people are tired of “I-It” relationships. We non-indigenous people are invited to say “hineni” to Aboriginal people.
Hineni and NAIDOC week
Sunday 2 July 2023 marks the beginning of NAIDIOC week, an opportunity to say “hineni,” to truly listen. The words of Glen Loughrey summarise what Aboriginal people are asking for in the Statement from the Heart.
· We do not seek revenge; we seek to walk across the land together building a better future for this country.
· We seek recognition in the 1901 Constitution, the birth certificate of this nation.
· We seek a Voice on matters that impact our sovereign relationship with country and kin.
· We seek a treaty over time identifying how we live together, sharing this space based upon being included in the Constitution.
· We seek the opportunity to talk about the truth of what happened and what it feels like for both of us to live in this space called Australia.
· We seek the opportunity to make the changes necessary to become a just and whole nation through Makarrata, the coming together after a dispute.
What would be the effects of non-indigenous Australians responding to Indigenous Australians with “hineni”? Glen says that:
An opportunity has been offered to all non-Indigenous people to begin the process to right the wrongs by welcoming us into their world as equals, persons with a voice, able to contribute equally as co-sovereigns of this land. This invitation is not given to our own people. It is extended to you and if you accept, you will share the blessing of wholeness it leads us toward. We will no longer be persona nullius. We will be seen.