This week’s Torah portion contains within it the story of the rape of Ya’akov’s daughter Dina, and the revenge of her brothers on the perpetrators of that deed. “Leah’s daughter Dina, whom she had borne to Ya’akov, went out to visit some of the local girls. She was seen by Shechem, son of the chief of the region, Chamor the Hivite. He seduced her, raped her, and afflicted her. He became attached to Dina, and fell in love with her...” (Bereishis 34; 1-3). Though his crime was unspeakably horrendous, it does not seem from the text that Shechem was a sociopath, or serial rapist. Were that the case he would not have come to Dina’s father to ask for her hand in marriage, and certainly would not have agreed to circumcision, which was the demand made of him and his village by Shimon and Levi, Dina’s brothers. Through a closer examination of this incident we can gain an insight into Shechem and behaviour (though it is without justification).
Not only was Shechem the name of the son of the Chief of the town, it was also the name of the town itself. It seems that Chamor named the town in honour of his son, to show the world his love for his son. The word Shechem actually means ‘treasure’ or ‘special portion’ (see ibid. 49; 22), so Chamor’s name for his son denotes the special place he had in his father’s heart.
The name Chamor is related to the word Chomer, meaning ‘substance’ or ‘material’. We have a tradition that a person’s name gives us an insight into who they really are, so the Torah seems to be telling us that Chamor was someone who was very connected to the physical world. He showed his affection to his son through materialism, by naming the town after him, and presumably by giving him any worldly possession that he wanted.
We see from Shechem’s request of his father, “Get me this young girl [Dina] as a wife” (ibid. 34; 4) that he was used to asking for and receiving anything he wanted. Similarly, when negotiating with Ya’akov and his sons, Shechem shows that he is used to getting anything that he wants: “I will give you whatever you ask. Set the bridal payments and gifts as high as you like - I will give you whatever you demand of me. Just let me have the girl as my wife.” (verse 12). His assumption is that everything has its price, and his father can afford to purchase anything for him.
Since Shechem considered that his father would give him everything that he wanted, perhaps he assumed that it was already his for the taking. If he saw a woman that took his fancy, he would first take her and rape her, confident that since he desired her his father would ensure that he could marry her. In his mind the whole world was his to do with as he wished, since he was the son of the Chief.
Shechem and Chamor were living in a totally money oriented society. Ya’akov realised this from his first encounter with the place. The Torah tells us that Ya’akov’s first action upon arriving in Shechem was to purchase the land for his tents. We are even told the purchase price of that real-estate, 100 kesitas (33; 19). The focus on money in Shechem is in sharp distinction to the place where Ya’akov had just left. After his encounter with Esav, Ya’akov went to a place named Succot, where he built a house for himself and temporary shelters (succot) for his livestock. By naming the place Succot he demonstrated that he was only going to be there temporarily, and that he was not interested in the permanence of lavish housing or accumulating wealth. When he left that place, he arrived in Shechem Shalem, ‘complete’. Rashi quotes the Midrash which explains that he was complete in his finances and complete in his health. In other words he lacked nothing, and therefore was not interested in money, possessions or acquisitions. He had freed himself from the rat race of chasing after material well being, and was thus free to complete himself spiritually. This is what he had intimated to his brother as explanation for the gifts that he had sent to Esav, “I have all [I need]” (verse 11).
Thus Ya’akov elevated himself above concerns with materialism and possessions. He was unable to understand the world-view of Shechem and Chamor, who treated not only objects, but even people as belonging to them, and having primarily a financial worth. Though Chamor did mention love in his negotiations with Ya’akov for his daughter, his main concern was that this arrangement would bring financial gain to both parties, “The land will be open before you. Settle down, do business here, and the land will become your property.” Ya’akov does not even speak in the negotiations that follow, since he cannot even understand the concept of negotiating for a person as if they were only chattel.
Shimon and Levi did negotiate with Shechem and Chamor, but instead of asking for money they demanded that they must circumcise themselves in order that Shechem be able to marry Dina. Though this may have been only a ploy to weaken the defences of the town so that they could attack, we could also perhaps understand their terms and conditions as trying to explain that their sister was not a physical object for sale. The Rambam explains (Moreh Nevuchim section 3) that through circumcision a Jewish male shows that he does not view sexual relations solely in terms of physical pleasure, but as a spiritual means to fulfil G-d’s will. It seems that Ya’akov’s sons wanted to teach Shechem that women are not merely objects, and that marriage is primarily a spiritual commitment.
Sunday, November 18, 2007
Saturday, November 17, 2007
Parshat Vayishlach 1
“It is not good for man to be alone” (Bereishis 2; 18). With this introduction G-d prepares Adam for the creation of his wife, Eve. The purpose of creation is to imitate G-d, as the Torah tells us that mankind were made in the image of G-d. Just as G-d has no needs, and therefore only gives, so too a person should strive to become a ‘giver’ and not a ‘taker’. For Adam to remain alone would have deprived him of the opportunity to give to another, who has different requirements to him. This is why G-d created men and women with distinct emotional, physical and spiritual needs.
However, ‘aloneness’ is only a negative thing when it deprives a person of the opportunity to give to others. But to be ‘alone’ in the sense of self-sufficient, and not needing to receive from others is also a form of imitating G-d. Yishaya (2; 11) tells us that G-d is ‘alone’, “The L-rd ‘alone’ shall be exalted”. This is the meaning of the verse “One who hates gifts will live.” (Mishlei 15; 27). The goal of self-sufficiency is best described by Ben Zoma in the Mishna (Pireki Avos 4; 1) “ Who is rich? Someone who is happy with their portion.” We see from here that spiritual perfection does not depend on others, but on utilising the capabilities and tools that a person has themselves.
This embodies the difference between Ya’akov and Esav. When they meet and Ya’akov offers his brother gifts (Bereishis 33) Esav responds “I have much”. Ya’akov on the other hand, says, “I have everything.” Someone who has a lot always wants more, but someone who feels that they have everything is ‘happy with their portion’.
“And Ya’akov remained alone” (ibid. 32; 25). Normally we think that the guardian angel of Esav was able to attack and wrestle with Ya’akov because he remained alone, without perfection. However, Rabbi Yerucham Levovitz explains that it was precisely because he had reached the level of spiritual independence and self-sufficiency that is referred to by the Torah as ‘alone’, that he was able to battle and defeat the angel. Ya’akov had spent 20 years with Lavan perfecting himself to be able to return and face his brother Esav. He was only able to survive his encounter with his brother because he had attained such a level of independence that he was able to send a message to Esav saying “With Lavan I remained a stranger (garti), and remained there until now” (ibid. 32; 5). Rashi points out that the word garti has the numerical value of 613, the number of commandments. Despite, or perhaps because of, dwelling with Lavan, Ya’akov was able to remain firm to all the laws and commandments of the Torah.
This quality of ‘aloneness’ was part of Bilam’s blessing of the entire Jewish nation, “This is a nation that dwells alone, and is not considered with the other nations” (Bamidbar 23; 9). Though popular culture changes the value system every few years, the strength of the Jewish nation is that we are not swept away by every passing phase, but are able to remain true to our Torah values regardless of how we are viewed by the rest of the world. We too are able to wrestle with the angels of Esav, and defeat them, because we define ourselves independently of the culture and society in which we live.
However, ‘aloneness’ is only a negative thing when it deprives a person of the opportunity to give to others. But to be ‘alone’ in the sense of self-sufficient, and not needing to receive from others is also a form of imitating G-d. Yishaya (2; 11) tells us that G-d is ‘alone’, “The L-rd ‘alone’ shall be exalted”. This is the meaning of the verse “One who hates gifts will live.” (Mishlei 15; 27). The goal of self-sufficiency is best described by Ben Zoma in the Mishna (Pireki Avos 4; 1) “ Who is rich? Someone who is happy with their portion.” We see from here that spiritual perfection does not depend on others, but on utilising the capabilities and tools that a person has themselves.
This embodies the difference between Ya’akov and Esav. When they meet and Ya’akov offers his brother gifts (Bereishis 33) Esav responds “I have much”. Ya’akov on the other hand, says, “I have everything.” Someone who has a lot always wants more, but someone who feels that they have everything is ‘happy with their portion’.
“And Ya’akov remained alone” (ibid. 32; 25). Normally we think that the guardian angel of Esav was able to attack and wrestle with Ya’akov because he remained alone, without perfection. However, Rabbi Yerucham Levovitz explains that it was precisely because he had reached the level of spiritual independence and self-sufficiency that is referred to by the Torah as ‘alone’, that he was able to battle and defeat the angel. Ya’akov had spent 20 years with Lavan perfecting himself to be able to return and face his brother Esav. He was only able to survive his encounter with his brother because he had attained such a level of independence that he was able to send a message to Esav saying “With Lavan I remained a stranger (garti), and remained there until now” (ibid. 32; 5). Rashi points out that the word garti has the numerical value of 613, the number of commandments. Despite, or perhaps because of, dwelling with Lavan, Ya’akov was able to remain firm to all the laws and commandments of the Torah.
This quality of ‘aloneness’ was part of Bilam’s blessing of the entire Jewish nation, “This is a nation that dwells alone, and is not considered with the other nations” (Bamidbar 23; 9). Though popular culture changes the value system every few years, the strength of the Jewish nation is that we are not swept away by every passing phase, but are able to remain true to our Torah values regardless of how we are viewed by the rest of the world. We too are able to wrestle with the angels of Esav, and defeat them, because we define ourselves independently of the culture and society in which we live.
Vayishlach Summary
Ya’akov (Jacob) makes preparations before facing his brother Esav (Esau). He divides his camp into two, so that in the event of war one half will be able to flee and survive, prays that G-d save him from his brother, and sends Esav gifts. During that night an angel comes and wrestles with Ya’akov and his hip is dislocated in the struggle. Ya’akov forces the angel to concede defeat and to bless him. The angel departs at daybreak, but to this day Jews are not permitted to eat the sciatic nerve in animals as a reminder of this battle.
Esav approaches with four hundred men. Ya’akov bows seven times before his brother, as do his wives and children. Esav doesn’t want to accept the gifts from Ya’akov, but because of his urging he finally takes them. Esav offers to accompany Ya’akov but Ya’akov refuses the offer, preferring to proceed at his own pace. Esav returns to Se’ir, while Ya’akov goes to Succoth. Ya’akov then sets up camp near the town of Shechem, and erects an altar there.
Leah’s daughter, Dina, wanders out to visit the local girls. She is seen by Shechem, son of the chief of the region, Chamor the Hivite. He seduces her, rapes her, and then falls in love with her. Shechem asks his father to get him Deena as a wife. Ya’akov’s sons demand that as a dowry, all the men of the city must be circumcised. Chamor and Shechem agree, and persuade all their subjects to allow themselves to be circumcised. On the third day, when the men are in the greatest pain, Shimon and Levi come and kill the men of the city, including Shechem and Chamor. When Ya’akov chastises them, they reply “Should he have been allowed to treat our sister like a harlot?”
Ya’akov instructs his entourage to get rid of their idolatrous artefacts in preparation for going to Bet-El. When they arrive in Bet-El, Ya’akov builds an altar at the site where G-d had appeared to him when he was originally fleeing from Esav. While there, Rivka’s nurse, Devorah, dies and is buried in a place named Alon Bochot (Weeping Oak). G-d appears to Ya’akov and renames him Yisrael (Israel). He also confers upon him the blessing originally given to Avraham, and promises the land of Israel to his descendants. As Ya’akov and his family approach Efrat, Rachel goes into labour. She gives birth to a son and names him Ben-Oni (Son of my sorrow), but Ya’akov calls him Benyamin (Benjamin, son of the right). Rachel dies and is buried on the road to Efrat.
The Torah gives a complete listing of all of Ya’akov’s sons. Ya’akov returns to his father, Yitzchak, in Kiryat Arba. Yitzchak lives to the age of 180, and when he dies is buried by his sons Esav and Ya’akov in the cave of Machpela. The Torah lists the descendants of Esav, also known as Edom. It also records the descendants of Se’ir, the original inhabitant of Esav’s country. The portion ends with the names of the twelve kings who ruled the land of Edom
Esav approaches with four hundred men. Ya’akov bows seven times before his brother, as do his wives and children. Esav doesn’t want to accept the gifts from Ya’akov, but because of his urging he finally takes them. Esav offers to accompany Ya’akov but Ya’akov refuses the offer, preferring to proceed at his own pace. Esav returns to Se’ir, while Ya’akov goes to Succoth. Ya’akov then sets up camp near the town of Shechem, and erects an altar there.
Leah’s daughter, Dina, wanders out to visit the local girls. She is seen by Shechem, son of the chief of the region, Chamor the Hivite. He seduces her, rapes her, and then falls in love with her. Shechem asks his father to get him Deena as a wife. Ya’akov’s sons demand that as a dowry, all the men of the city must be circumcised. Chamor and Shechem agree, and persuade all their subjects to allow themselves to be circumcised. On the third day, when the men are in the greatest pain, Shimon and Levi come and kill the men of the city, including Shechem and Chamor. When Ya’akov chastises them, they reply “Should he have been allowed to treat our sister like a harlot?”
Ya’akov instructs his entourage to get rid of their idolatrous artefacts in preparation for going to Bet-El. When they arrive in Bet-El, Ya’akov builds an altar at the site where G-d had appeared to him when he was originally fleeing from Esav. While there, Rivka’s nurse, Devorah, dies and is buried in a place named Alon Bochot (Weeping Oak). G-d appears to Ya’akov and renames him Yisrael (Israel). He also confers upon him the blessing originally given to Avraham, and promises the land of Israel to his descendants. As Ya’akov and his family approach Efrat, Rachel goes into labour. She gives birth to a son and names him Ben-Oni (Son of my sorrow), but Ya’akov calls him Benyamin (Benjamin, son of the right). Rachel dies and is buried on the road to Efrat.
The Torah gives a complete listing of all of Ya’akov’s sons. Ya’akov returns to his father, Yitzchak, in Kiryat Arba. Yitzchak lives to the age of 180, and when he dies is buried by his sons Esav and Ya’akov in the cave of Machpela. The Torah lists the descendants of Esav, also known as Edom. It also records the descendants of Se’ir, the original inhabitant of Esav’s country. The portion ends with the names of the twelve kings who ruled the land of Edom
Sunday, November 11, 2007
Parshat Vayetze 3
According to the tradition there is a gap of 14 years between the end of last week’s Torah reading, when Ya’akov leaves his parents’ home, and the beginning of this one, when he goes to Haran. The Rabbis tell us that he spent that time studying in the Yeshiva of Shem and Ever. Ya’akov had grown up in the house of Yitzchak, and had spent the first 63 years of his life immersed in study, as the verse states, “Ya’akov was a wholesome man, abiding in tents” (Genesis XXV; 27). Yet he realised that his was not adequate preparation before going to face Lavan, the arch enemy of the Jewish people (As the verse says, “An Aramean [Lavan] tried to destroy my father” Deuteronomy). In fact his study in this Yeshiva was so intense that he didn’t sleep a proper night’s sleep for the entire time that he was there.
So it seems strange that despite all this preparation Ya’akov makes a deal with G-d after he has the dream about the ladder. “Then Ya’akov took a vow saying, ‘If G-d will be with me, will guard me on this way... and I return in peace to my father’s house, then G-d (A-donai) will be a G-d (Elokim) to me.’” (Genesis XXVIII; 20-21). I wonder what the alternative would be? Can we deduce that had things not worked out so well Ya’akov would not have accepted G-d, despite all those years of study and preparation?
We have a tradition that all of the events that happened to the patriarchs were a foreshadowing of events that would happen later in Jewish history. This is especially true of Ya’akov, who became Israel, embodying the entire nation and all later generations. The Rabbis tell us that the four tribulations that befell Ya’akov symbolised the four exiles that the Jewish nation has experienced. Ya’akov’s encounter with Lavan represents the Babylonian exile, his dealings with Esav shows the Persian exile, the trial with Dina is the Greek exile, and his final suffering with the loss of Yosef represents the present Roman exile. Ya’akov somehow senses the importance of the events that are about to take place, and therefore his final ‘pact’ with G-d before leaving the borders of the Land of Israel define the entire future of Jewish history, and the nation’s relationship with G-d.
There are many different names for G-d that are used in the Torah. Each of them highlights a different way in which G-d interacts with, or is perceived in the world. The name A-donai always represents G-d’s attribute of mercy, whereas the name Elokim is used where G-d’s attribute of strict justice is shown. This is also the name for G-d as perceived through nature, the numerical value of the name Elokim is the same as that of Hateva, nature. This is because nature works on the principles of the survival of the fittest, and has no room for mercy. In a sense nature is the ultimate judge, because it shows no favouritism at all.
We know that the exiles are characterised by the hiding of the Divine Presence, as the verse states, “On that day I [G-d] will surely have concealed My face” (ibid. XXXI; 18). This means that it will be a period without the direct connection to G-d strengthened by open miracles and prophecy. This is a time when it will appear as if the world is running through the ‘random’ laws of nature, and G-d’s Presence will not be felt as clearly. However, we have assurances from the earlier prophets, that though there may be very difficult times for the Jewish nation, G-d will never forsake them, or abandon them. He will always ultimately provide for them, and direct world history to the events that will return us to a state of open recognition of His involvement in the world.
Ya’akov makes his preparations for exile, for the time of G-d’s apparent concealment by immersing himself totally in the world of Torah for 14 years. Only with this preparation is he able to withstand the trials and tribulations of exile. Even with all his preparations he is still unable to detect G-d’s Presence, “Surely G-d is present in this place, and I did not know” (Genesis XXVIII; 16). However he knows that G-d will never forsake him completely. Perhaps we could better translate the ‘bargain’ that Ya’akov makes with G-d not as a conditional agreement, but as a statement of fact. “G-d will be with me, and guard me... even though A-donai (the attribute of mercy, and direct involvement with history) will be Elokim (the hidden nature of G-d through miracles)to me.”
So it seems strange that despite all this preparation Ya’akov makes a deal with G-d after he has the dream about the ladder. “Then Ya’akov took a vow saying, ‘If G-d will be with me, will guard me on this way... and I return in peace to my father’s house, then G-d (A-donai) will be a G-d (Elokim) to me.’” (Genesis XXVIII; 20-21). I wonder what the alternative would be? Can we deduce that had things not worked out so well Ya’akov would not have accepted G-d, despite all those years of study and preparation?
We have a tradition that all of the events that happened to the patriarchs were a foreshadowing of events that would happen later in Jewish history. This is especially true of Ya’akov, who became Israel, embodying the entire nation and all later generations. The Rabbis tell us that the four tribulations that befell Ya’akov symbolised the four exiles that the Jewish nation has experienced. Ya’akov’s encounter with Lavan represents the Babylonian exile, his dealings with Esav shows the Persian exile, the trial with Dina is the Greek exile, and his final suffering with the loss of Yosef represents the present Roman exile. Ya’akov somehow senses the importance of the events that are about to take place, and therefore his final ‘pact’ with G-d before leaving the borders of the Land of Israel define the entire future of Jewish history, and the nation’s relationship with G-d.
There are many different names for G-d that are used in the Torah. Each of them highlights a different way in which G-d interacts with, or is perceived in the world. The name A-donai always represents G-d’s attribute of mercy, whereas the name Elokim is used where G-d’s attribute of strict justice is shown. This is also the name for G-d as perceived through nature, the numerical value of the name Elokim is the same as that of Hateva, nature. This is because nature works on the principles of the survival of the fittest, and has no room for mercy. In a sense nature is the ultimate judge, because it shows no favouritism at all.
We know that the exiles are characterised by the hiding of the Divine Presence, as the verse states, “On that day I [G-d] will surely have concealed My face” (ibid. XXXI; 18). This means that it will be a period without the direct connection to G-d strengthened by open miracles and prophecy. This is a time when it will appear as if the world is running through the ‘random’ laws of nature, and G-d’s Presence will not be felt as clearly. However, we have assurances from the earlier prophets, that though there may be very difficult times for the Jewish nation, G-d will never forsake them, or abandon them. He will always ultimately provide for them, and direct world history to the events that will return us to a state of open recognition of His involvement in the world.
Ya’akov makes his preparations for exile, for the time of G-d’s apparent concealment by immersing himself totally in the world of Torah for 14 years. Only with this preparation is he able to withstand the trials and tribulations of exile. Even with all his preparations he is still unable to detect G-d’s Presence, “Surely G-d is present in this place, and I did not know” (Genesis XXVIII; 16). However he knows that G-d will never forsake him completely. Perhaps we could better translate the ‘bargain’ that Ya’akov makes with G-d not as a conditional agreement, but as a statement of fact. “G-d will be with me, and guard me... even though A-donai (the attribute of mercy, and direct involvement with history) will be Elokim (the hidden nature of G-d through miracles)to me.”
Parshat Vayetze 2
Rachel is barren for years before she is finally able to have a son. During this time she complains to her husband that she feels worthless - “Give me a son, otherwise I am dead!” (Genesis XXX; 1). Yet when she finally gives birth to a son, instead of being happy that her childless days are over, she immediately looks to the future, and complains that she doesn’t have a second son, “So she called his name Yosef (Joseph), saying, ‘May G-d add on for me another son’.” (ibid. 24). She seems as if she will never be satisfied.
As soon as Yosef is born, Ya’akov asks Lavan’s permission to leave, to return to face his brother Esav (Esau), from whom he has been fleeing for all these years. The juxtaposition in the Torah seems to link the birth of Yosef with the ability to face Esav, how is that so?
The Midrash (Bereishit Rabba 68; 1) explains the imagery in Ya’akov’s vision of the ladder reaching heaven, as he slept in Beis-El. Each of the angels ascending represents one of the nations who in the future will exile the Jewish nation. Ya’akov sees the angel of Babylon climb 70 rungs, then fall back to earth. This represents the 70 years that the Jews are in exile in Babylon. Next he sees the angel of Medea, who reaches 52 rungs, then plunges downwards. The angel of Greece climbs 120 steps, then falls. Finally Ya’akov sees the angel of Edom, the nation of his brother Esav. This angel climbs higher and higher, in an apparently endless ascent to the heavens. Ya’akov does not see him fall, and becomes afraid. “Will this exile be never-ending?” he asks G-d. “No”, replies G-d, “Even if this angel climbs to the heavens, I Myself will take him down when the time comes.”
Ya’akov remains in fear of Esav because of that dream. He is unable to see the downfall of Edom, and foresees all the suffering that his descendants will experience at the hands of Esav’s children. However, Ovadiah prophesied that Yosef would be the one to conquer Esav: “The House of Ya’akov will be a spark, and the House of Yosef a flame - and the House of Esav like straw, they will kindle among them and consume them; and there will be no survivor of the house of Esav, for G-d has spoken.” (I; 18). Though Ya’akov is unable to see the end of Esav, he knows that Yosef will be able to carry his spark outwards, to challenge and consume Esav.
The Talmud (Brachot 7b) explains that a person’s name has an influence on their personality. When parents name a child they are given a minor form of prophecy, the ability to see the potential contained within the new-born baby. This is clearly seen in the naming of the twelve tribes in our Torah reading; though Leah and Rachel name their children based on their relationship with Ya’akov and G-d, the Talmud also derives prophetic meaning in each of the names. For example, Leah names her eldest son Reuven because G-d has seen her plight. However the Talmud also explains it as a statement “See the difference between Leah’s son, and the son of her father-in-law. Reuven tries to save his brother Yosef from being killed, even though Yosef took his birthright, whereas uncle Esav hated Ya’akov, and tried to kill him despite having willingly sold his birthright for a bowl of pottage.
Though Rachel named Yosef in anticipation of another child, she also brought his potential out in his name. He is thoroughly committed to the future. Yosef, meaning G-d will increase, shows his nature to see the long term vision, and be able to endure the short term in the hope of that ultimate future. We see this from Yosef’s earliest days, telling his father and brothers of his dreams that they will eventually bow down to him. Though he was an outcast, orphaned at a young age, and disliked by his brothers, he could already see the future happening. Every insult and hardship that he had to endure in the present was only a means to the eventual happiness. Similarly, while in Egypt, he never questioned the right of his brothers to sell him, he never complained about being a slave, or being thrown in jail without cause. He knew that it was all part of G-d’s plan. Therefore when Pharaoh eventually calls him to interpret the dreams, he is able to look beyond the present, and understand the vision in the context of the future of the country.
Ya’akov is unable to see the long term. He made the mistake of wanting contentment in the present. “Ya’akov settled in the land...” (Genesis XXXVII; 1). Because the Torah uses the word “settle” which implies permanence, rather than the word “sojourn”, Rashi explains that Ya’akov wished to finally settle down in tranquillity. Immediately he falls from centre stage, and the anguish of Yosef’s kidnapping devastates him. He thought that he had reached the end of his mission, and therefore was unable to see the whole picture. Yosef is left to be the main protagonist in the story, and pave the way for the Egyptian exile.
Because only Yosef can see through the limitations of the present, Ya’akov realises that he is the one who will be able to help him to confront Esav. Though Ya’akov is unable to perceive Esav’s downfall in his dream, he understands that Yosef, who lives in wait of the ultimate conclusion, will be the one to enable Ya’akov to return home.
As soon as Yosef is born, Ya’akov asks Lavan’s permission to leave, to return to face his brother Esav (Esau), from whom he has been fleeing for all these years. The juxtaposition in the Torah seems to link the birth of Yosef with the ability to face Esav, how is that so?
The Midrash (Bereishit Rabba 68; 1) explains the imagery in Ya’akov’s vision of the ladder reaching heaven, as he slept in Beis-El. Each of the angels ascending represents one of the nations who in the future will exile the Jewish nation. Ya’akov sees the angel of Babylon climb 70 rungs, then fall back to earth. This represents the 70 years that the Jews are in exile in Babylon. Next he sees the angel of Medea, who reaches 52 rungs, then plunges downwards. The angel of Greece climbs 120 steps, then falls. Finally Ya’akov sees the angel of Edom, the nation of his brother Esav. This angel climbs higher and higher, in an apparently endless ascent to the heavens. Ya’akov does not see him fall, and becomes afraid. “Will this exile be never-ending?” he asks G-d. “No”, replies G-d, “Even if this angel climbs to the heavens, I Myself will take him down when the time comes.”
Ya’akov remains in fear of Esav because of that dream. He is unable to see the downfall of Edom, and foresees all the suffering that his descendants will experience at the hands of Esav’s children. However, Ovadiah prophesied that Yosef would be the one to conquer Esav: “The House of Ya’akov will be a spark, and the House of Yosef a flame - and the House of Esav like straw, they will kindle among them and consume them; and there will be no survivor of the house of Esav, for G-d has spoken.” (I; 18). Though Ya’akov is unable to see the end of Esav, he knows that Yosef will be able to carry his spark outwards, to challenge and consume Esav.
The Talmud (Brachot 7b) explains that a person’s name has an influence on their personality. When parents name a child they are given a minor form of prophecy, the ability to see the potential contained within the new-born baby. This is clearly seen in the naming of the twelve tribes in our Torah reading; though Leah and Rachel name their children based on their relationship with Ya’akov and G-d, the Talmud also derives prophetic meaning in each of the names. For example, Leah names her eldest son Reuven because G-d has seen her plight. However the Talmud also explains it as a statement “See the difference between Leah’s son, and the son of her father-in-law. Reuven tries to save his brother Yosef from being killed, even though Yosef took his birthright, whereas uncle Esav hated Ya’akov, and tried to kill him despite having willingly sold his birthright for a bowl of pottage.
Though Rachel named Yosef in anticipation of another child, she also brought his potential out in his name. He is thoroughly committed to the future. Yosef, meaning G-d will increase, shows his nature to see the long term vision, and be able to endure the short term in the hope of that ultimate future. We see this from Yosef’s earliest days, telling his father and brothers of his dreams that they will eventually bow down to him. Though he was an outcast, orphaned at a young age, and disliked by his brothers, he could already see the future happening. Every insult and hardship that he had to endure in the present was only a means to the eventual happiness. Similarly, while in Egypt, he never questioned the right of his brothers to sell him, he never complained about being a slave, or being thrown in jail without cause. He knew that it was all part of G-d’s plan. Therefore when Pharaoh eventually calls him to interpret the dreams, he is able to look beyond the present, and understand the vision in the context of the future of the country.
Ya’akov is unable to see the long term. He made the mistake of wanting contentment in the present. “Ya’akov settled in the land...” (Genesis XXXVII; 1). Because the Torah uses the word “settle” which implies permanence, rather than the word “sojourn”, Rashi explains that Ya’akov wished to finally settle down in tranquillity. Immediately he falls from centre stage, and the anguish of Yosef’s kidnapping devastates him. He thought that he had reached the end of his mission, and therefore was unable to see the whole picture. Yosef is left to be the main protagonist in the story, and pave the way for the Egyptian exile.
Because only Yosef can see through the limitations of the present, Ya’akov realises that he is the one who will be able to help him to confront Esav. Though Ya’akov is unable to perceive Esav’s downfall in his dream, he understands that Yosef, who lives in wait of the ultimate conclusion, will be the one to enable Ya’akov to return home.
Parshat Vayetze 1
“Lavan”. A name meaning “White”, connoting purity and holiness. He has tremendous potential, as we see that both his sister and his daughters became the matriarchs of our religion. Yet this same Mr. White, Ya’akov’s uncle, is described in the Haggada we recite each Pesach as “The Aramean who tried to destroy everything”. He is described as worse than Pharaoh, who only wished to kill all the Jewish males. How did Lavan descend from such a tremendous spiritual height, to the ultimate depths of attempting to murder his own son-in-law, and the fledgling Jewish nation?
This week’s Torah reading gives us the paradigm of Galus, exile from the land of Israel, and from the continuously-felt Divine Presence which dwells there. Ya’akov sets off alone, fleeing from his brother, seeking a safe haven and a wife. The portion begins at night, with the famous dream. Night is always a metaphor for exile, the darkness of G-d hiding His face from us. The exile of Ya’akov, who later became Yisrael, the personification of the nation, sets a precedent for all exile later in history.
Exile is a punishment. We were sentenced to leave the Holy Land for our sins. Yet it is not a meaningless sentence. It gives us the opportunity both to directly influence the nations who we find ourselves amongst, and enable us to incorporate within the collective soul of Israel the positive aspects of those nations. Our influence upon them is not as clearly defined as it was when the Temple stood in Jerusalem, and all the peoples of the world would come to see the G-d of Israel and recognise His Kingship. Yet it is more direct, we interact with everyone else and contribute directly to both their technical and moral advances. And we also gain from the experience. As a people, we mature and evolve through the influence of our surroundings.
However, when we have gained all that we can from a nation, and become so involved in their ways that we begin to lose sight of our own true identity, the Higher Wisdom decrees that we must move on from there. The rulers of the country suddenly decide to expel the Jews, or try to destroy them physically or morally, until we are forced to flee and find another safe haven. This has happened time and again, most notably in Spain, with the inquisition and the expulsion, and in Germany this century. Historians may try to trace the reasons for these tragedies, and analyse the psyches of the nations that suddenly altered, almost over night. The real reason, though, is that the Divine Plan calls for us to move on to our next destination, our mutual relationship has reached its end. And inevitably when this happens it is not only the Jews who must rebuild their lives again, but also the former host nations. The “Golden Age” in Spain ended with the expulsion of the Jews, European “culture” embodied by the art, music and intellect of Germany came to an end with the Second World War and the Holocaust.
This is what happened with Lavan. Ya’akov brought blessing and prosperity to his household. He gave him material wealth and prestige. Yet Lavan did not avail himself of the opportunity to internalise this, to recognise and form a partnership with Ya’akov. Therefore, as soon as Ya’akov had absorbed what he lacked from Lavan, the Torah testifies “Ya’akov saw the face of Lavan, and behold, it was not with him as in former times”. Ya’akov is once again forced to flee, this time from his uncle, who instead of appreciating what he has done for him, pursues him to try and kill him.
The Torah is not a history book. We do not need the Bible to tell us about ancient times. But we would do well to look in the Torah to help us to understand contemporary events.
This week’s Torah reading gives us the paradigm of Galus, exile from the land of Israel, and from the continuously-felt Divine Presence which dwells there. Ya’akov sets off alone, fleeing from his brother, seeking a safe haven and a wife. The portion begins at night, with the famous dream. Night is always a metaphor for exile, the darkness of G-d hiding His face from us. The exile of Ya’akov, who later became Yisrael, the personification of the nation, sets a precedent for all exile later in history.
Exile is a punishment. We were sentenced to leave the Holy Land for our sins. Yet it is not a meaningless sentence. It gives us the opportunity both to directly influence the nations who we find ourselves amongst, and enable us to incorporate within the collective soul of Israel the positive aspects of those nations. Our influence upon them is not as clearly defined as it was when the Temple stood in Jerusalem, and all the peoples of the world would come to see the G-d of Israel and recognise His Kingship. Yet it is more direct, we interact with everyone else and contribute directly to both their technical and moral advances. And we also gain from the experience. As a people, we mature and evolve through the influence of our surroundings.
However, when we have gained all that we can from a nation, and become so involved in their ways that we begin to lose sight of our own true identity, the Higher Wisdom decrees that we must move on from there. The rulers of the country suddenly decide to expel the Jews, or try to destroy them physically or morally, until we are forced to flee and find another safe haven. This has happened time and again, most notably in Spain, with the inquisition and the expulsion, and in Germany this century. Historians may try to trace the reasons for these tragedies, and analyse the psyches of the nations that suddenly altered, almost over night. The real reason, though, is that the Divine Plan calls for us to move on to our next destination, our mutual relationship has reached its end. And inevitably when this happens it is not only the Jews who must rebuild their lives again, but also the former host nations. The “Golden Age” in Spain ended with the expulsion of the Jews, European “culture” embodied by the art, music and intellect of Germany came to an end with the Second World War and the Holocaust.
This is what happened with Lavan. Ya’akov brought blessing and prosperity to his household. He gave him material wealth and prestige. Yet Lavan did not avail himself of the opportunity to internalise this, to recognise and form a partnership with Ya’akov. Therefore, as soon as Ya’akov had absorbed what he lacked from Lavan, the Torah testifies “Ya’akov saw the face of Lavan, and behold, it was not with him as in former times”. Ya’akov is once again forced to flee, this time from his uncle, who instead of appreciating what he has done for him, pursues him to try and kill him.
The Torah is not a history book. We do not need the Bible to tell us about ancient times. But we would do well to look in the Torah to help us to understand contemporary events.
Saturday, November 10, 2007
Vayetze Summary
Ya'akov (Jacob) departs from Be'er Sheva, fleeing from his brother, to seek a wife in Charan. He stops to sleep on the way and dreams of a ladder stretching from the earth to the heavens, with angels descending and ascending. G-d stands at the top of the ladder and blesses Ya'akov that He will guard and protect him while he is with Lavan. Ya'akov awakens and names the place Beth-El. He sets up an altar as a witness to the promises that G-d made to him.
Ya'akov continues to Charan and finds the local shepherds at a well. They are unable to water their flocks, because the rock covering the mouth of the well is too heavy for them to lift individually. Rachel comes with her sheep. When Ya'akov sees her he single-handedly rolls the rock off the well. Rachel runs to tell her father Lavan, who comes to greet Ya'akov. Lavan brings Ya'akov into his house, and hires him as a shepherd. Ya'akov agrees to work for seven years in order to marry Rachel. After the seven years, Lavan tricks Ya'akov by substituting Leah, Rachel's older sister, in her place. When Ya'akov realises that he has been tricked, he agrees to work for another seven years for Rachel. Lavan also gives Bilhah and Zilpah to Ya'akov as handmaids.
Leah gives birth to Reuven, Shimon, Levi and Yehudah. Rachel sees that she is barren, and gives Bilhah to Ya'akov in her stead. Bilhah gives birth to Dan and Naftali. Leah gives Zilpah to Ya'akov, and she has Gad and Asher. Reuven finds some mandrakes (a fertility drug) which he brings to his mother. Rachel buys them from her sister in exchange for her spending the night with Ya'akov. Leah has two more sons, Yissachar and Zevulun, and a daughter, Dina. Finally Rachel gives birth to Yosef.
After the birth of Yosef, Ya'akov asks Lavan for permission to return to his home. Instead, Lavan convinces him to stay and earn himself a flock of sheep. Lavan separates all the sheep with any black on them. Ya'akov is to have all the mottled and speckled sheep that are born. Ya'akov uses trees with the bark peeled off to encourage the sheep to have coloured lambs. Miraculously all of the sheep are born speckled from then on, and Ya'akov becomes wealthy.
Ya'akov hears Lavan's sons becoming jealous of his wealth, and decides to return to Padan Aram. Lavan hears that he has left and pursues him. G-d appears to Lavan, and tells him not to attempt to harm Ya'akov. Lavan bids his daughters and grandchildren farewell, and accuses Ya'akov of having stolen his teraphim (idols). Ya'akov does not realise that Rachel has taken them, and declares that whoever has taken them shall die. Lavan does not find his teraphim, and returns empty handed. He and Ya'akov set up a monument of their pact of non-beligerence. After Lavan leaves, Ya'akov encounters a camp of angels and calls the place Machanaim.
Ya'akov continues to Charan and finds the local shepherds at a well. They are unable to water their flocks, because the rock covering the mouth of the well is too heavy for them to lift individually. Rachel comes with her sheep. When Ya'akov sees her he single-handedly rolls the rock off the well. Rachel runs to tell her father Lavan, who comes to greet Ya'akov. Lavan brings Ya'akov into his house, and hires him as a shepherd. Ya'akov agrees to work for seven years in order to marry Rachel. After the seven years, Lavan tricks Ya'akov by substituting Leah, Rachel's older sister, in her place. When Ya'akov realises that he has been tricked, he agrees to work for another seven years for Rachel. Lavan also gives Bilhah and Zilpah to Ya'akov as handmaids.
Leah gives birth to Reuven, Shimon, Levi and Yehudah. Rachel sees that she is barren, and gives Bilhah to Ya'akov in her stead. Bilhah gives birth to Dan and Naftali. Leah gives Zilpah to Ya'akov, and she has Gad and Asher. Reuven finds some mandrakes (a fertility drug) which he brings to his mother. Rachel buys them from her sister in exchange for her spending the night with Ya'akov. Leah has two more sons, Yissachar and Zevulun, and a daughter, Dina. Finally Rachel gives birth to Yosef.
After the birth of Yosef, Ya'akov asks Lavan for permission to return to his home. Instead, Lavan convinces him to stay and earn himself a flock of sheep. Lavan separates all the sheep with any black on them. Ya'akov is to have all the mottled and speckled sheep that are born. Ya'akov uses trees with the bark peeled off to encourage the sheep to have coloured lambs. Miraculously all of the sheep are born speckled from then on, and Ya'akov becomes wealthy.
Ya'akov hears Lavan's sons becoming jealous of his wealth, and decides to return to Padan Aram. Lavan hears that he has left and pursues him. G-d appears to Lavan, and tells him not to attempt to harm Ya'akov. Lavan bids his daughters and grandchildren farewell, and accuses Ya'akov of having stolen his teraphim (idols). Ya'akov does not realise that Rachel has taken them, and declares that whoever has taken them shall die. Lavan does not find his teraphim, and returns empty handed. He and Ya'akov set up a monument of their pact of non-beligerence. After Lavan leaves, Ya'akov encounters a camp of angels and calls the place Machanaim.
Wednesday, November 07, 2007
Parshat Toledot 3
In almost all of the events of his life, Yitzchak remains a passive actor, or else he is not in control of the situation. His birth and his name, were prophesied a year earlier; in his ‘binding’ on Mount Moriah, he lay passively as his father was about to sacrifice him. When it was time for him to get married his father arranged for his servant to find the right wife for him. Even when he comes to bless his sons at the end of his life, it is really his wife who is pulling all the strings. In fact the only action that Yitzchak himself does is the digging of the wells in this week’s Torah portion (Genesis 26: 19-22). Therefore it seems worthy of closer examination if we are to gain an insight into Yitzchak’s personality.
“Yitzchak dug anew the wells of water which they had dug in the days of Avraham his father and the Philistines had stopped up after Avraham’s death; and he called them by the same names that his father had called them. Yitzchak’s servants dug in the valley and found there a well of fresh water. The herdsmen of Gerar quarrelled with Yitzchak’s herdsmen saying. “The water is ours,” so he called the name of that well Esek (involvement), because they involved themselves with him. Then they dug another well, and they quarrelled over that also; so he called its name Sitnah (quarrel). He relocated from there and dug another well; they did not quarrel over it, so he called its name Rechovot (width), and said, “For now G-d has granted us ample space, and we can be fruitful in the land.” He went from there to Beer-Sheva...”
Since the Torah seems to spend so much space on actions which seem so trivial, the commentators have understood that there must be deeper significance to these events. Ramban, based on the principle that the experiences of the patriarchs are precursors of events in Jewish history, explains that the three wells represent the three Temples, the two that were destroyed, and the third Temple that will be built in the Messianic era, and which will not be destroyed. The Temple is likened to a well of water, as Jeremiah says “because they have forsaken the L-rd, the well of living waters” (17: 13). The first Temple was destroyed because of involvement with idolatry and other forbidden things, the second was destroyed because of the quarrelling between the Jews, the baseless hatred that divided them. The Third Temple will be in a time of increased borders and fruitfulness, and is therefore implied in the well named Rechovot.
It seems strange, however, that after the first two wells were lost to the herdsmen of Gerar, Yitzchak persevered and dug another well, yet after the third well which was uncontested he abandoned the place, and relocates to Beer-Sheva. If these wells represent the three Temples should he not have remained at Rechovot for a greater length of time, just as the third Temple will be the final one? The Ba’al HaTurim explains the historical significance of these wells slightly differently. He says that Esek refers to the Babylonians, who involved themselves in military conquest against the Land of Israel, Sitna refers to Haman, who plotted evil against the Jewish nation. And Rechovot corresponds to the Greeks who forbade the Jews from going to the Mikva, thus preventing them from having children. Miraculously the Jews found ways of immersing themselves in Mikvas surreptitiously, and were able to be fruitful, hence “we can be fruitful in the land”.
Rav Tzaddok HaCohen explains that these two explanations, of the Ramban and the Ba’al HaTurim are two sides of the same coin. The first well refers to the First Temple period, when the threat to the nation was from Babylon, who were engaged in a war of conquest. They were not against the Jews any more than any other nation in the region, and were simply trying to extend their borders as far as possible. The second well represents the Second Temple period, which was categorised by the hatred of Jews best symbolised by Haman. Wars were directed against Jewish rights to independence, not with a desire to take control of the Land of Israel. The third well, which according to the Ba’al HaTurim represents the Greek conquest, represents the entire period of Jewish history from the time of the Greeks, through the destruction of the Temple by the Romans, to our present situation. The Greeks did not try to kill the Jews physically, or even deny them vestiges of self-rule. Their goal was to try and destroy the spirituality and religion of the Jews. This was the approach taken by the herdsmen of Gerar with the final well, watching as Yitzchak and his men dug it, and perhaps even offering assistance. However, Yitzchak realised that this situation was even more dangerous than the former two. When nations attempt to destroy the Jewish nation there is usually very little that we as Jews can do. We can only persevere and pray that things will get better. However when the nations try to welcome the Jews that can be even more dangerous. For Yitzchak the only option was to leave there, and return to Beer-Sheva, a city founded by his father and a bastion of the ideals that Avraham had brought into the world.
“Yitzchak dug anew the wells of water which they had dug in the days of Avraham his father and the Philistines had stopped up after Avraham’s death; and he called them by the same names that his father had called them. Yitzchak’s servants dug in the valley and found there a well of fresh water. The herdsmen of Gerar quarrelled with Yitzchak’s herdsmen saying. “The water is ours,” so he called the name of that well Esek (involvement), because they involved themselves with him. Then they dug another well, and they quarrelled over that also; so he called its name Sitnah (quarrel). He relocated from there and dug another well; they did not quarrel over it, so he called its name Rechovot (width), and said, “For now G-d has granted us ample space, and we can be fruitful in the land.” He went from there to Beer-Sheva...”
Since the Torah seems to spend so much space on actions which seem so trivial, the commentators have understood that there must be deeper significance to these events. Ramban, based on the principle that the experiences of the patriarchs are precursors of events in Jewish history, explains that the three wells represent the three Temples, the two that were destroyed, and the third Temple that will be built in the Messianic era, and which will not be destroyed. The Temple is likened to a well of water, as Jeremiah says “because they have forsaken the L-rd, the well of living waters” (17: 13). The first Temple was destroyed because of involvement with idolatry and other forbidden things, the second was destroyed because of the quarrelling between the Jews, the baseless hatred that divided them. The Third Temple will be in a time of increased borders and fruitfulness, and is therefore implied in the well named Rechovot.
It seems strange, however, that after the first two wells were lost to the herdsmen of Gerar, Yitzchak persevered and dug another well, yet after the third well which was uncontested he abandoned the place, and relocates to Beer-Sheva. If these wells represent the three Temples should he not have remained at Rechovot for a greater length of time, just as the third Temple will be the final one? The Ba’al HaTurim explains the historical significance of these wells slightly differently. He says that Esek refers to the Babylonians, who involved themselves in military conquest against the Land of Israel, Sitna refers to Haman, who plotted evil against the Jewish nation. And Rechovot corresponds to the Greeks who forbade the Jews from going to the Mikva, thus preventing them from having children. Miraculously the Jews found ways of immersing themselves in Mikvas surreptitiously, and were able to be fruitful, hence “we can be fruitful in the land”.
Rav Tzaddok HaCohen explains that these two explanations, of the Ramban and the Ba’al HaTurim are two sides of the same coin. The first well refers to the First Temple period, when the threat to the nation was from Babylon, who were engaged in a war of conquest. They were not against the Jews any more than any other nation in the region, and were simply trying to extend their borders as far as possible. The second well represents the Second Temple period, which was categorised by the hatred of Jews best symbolised by Haman. Wars were directed against Jewish rights to independence, not with a desire to take control of the Land of Israel. The third well, which according to the Ba’al HaTurim represents the Greek conquest, represents the entire period of Jewish history from the time of the Greeks, through the destruction of the Temple by the Romans, to our present situation. The Greeks did not try to kill the Jews physically, or even deny them vestiges of self-rule. Their goal was to try and destroy the spirituality and religion of the Jews. This was the approach taken by the herdsmen of Gerar with the final well, watching as Yitzchak and his men dug it, and perhaps even offering assistance. However, Yitzchak realised that this situation was even more dangerous than the former two. When nations attempt to destroy the Jewish nation there is usually very little that we as Jews can do. We can only persevere and pray that things will get better. However when the nations try to welcome the Jews that can be even more dangerous. For Yitzchak the only option was to leave there, and return to Beer-Sheva, a city founded by his father and a bastion of the ideals that Avraham had brought into the world.
Sunday, November 04, 2007
Parshat Toledot 2
“G-d formed from the earth every beast of the field and every bird of the sky and brought them to Adam to see what he would call each one; and whatever Adam called each living creature, that remained its name” (Genesis 2: 19). We see from here the importance of names. A person’s Hebrew name is not mere coincidence, but is has an influence over their character traits, and shows us the potential within that person. The Hebrew word for “name” is Shem, which is related to the word Sham meaning “there”. How much more important to understanding the character of a person is a name given in the Torah, where every word has many layers of hidden meaning.
Esav (Esau) is born at the beginning of this week’s Torah reading. But his name appears to be a description of what he looked like as a baby, rather than a key to understanding his personality. “The first one emerged red, entirely like a hairy mantle; so they called him Esav” (ibid. 25; 25). Rashi explains that the word Esav is from the word Assui (made), because when Esav emerged from the womb he was covered in hair like an adult. This seems a strange reason for a name. All babies when they are born look like either aliens or Winston Churchill, yet very few are named E.T. or Winston.
Equally perplexing is the other name which Esav receives later in life, Edom (Red). This name is not a consequence of his ruddy appearance, but rather because he sold his birthright for a pot of red stew (ibid. 30). Why is the colour of Esav’s lunch the most appropriate description of who he really is?
The fact that Esav was born “fully made” gives us an insight into his attitude to the world. Adam and Eve were created after everything else was already formed, in order that they should enter into a “made” world, where they would not lack for anything. They had the potential to take the finished world, and elevate to a higher plane through their actions. However, through sinning, they plunged the world into imperfection, and forced their descendants to have to work to survive.
Similarly Esav was given everything when he was born. He was complete, and should have used that perfection as a building base to strive for even greater spiritual heights. To do this he needed to appreciate the world into which he was born, and recognise his debt of gratitude to G-d. However when he returns home exhausted, he tells Ya’akov that he doesn’t even want to know what he is eating “Pour into me now some of that red stuff”. He doesn't want to eat and enjoy the food, but just to have it poured into him. And the only thing he sees in the food is its colour.
Instead of perceiving the physical world as a tool to reach spiritual perfection, he thinks that this world is the totality of reality. He sees no use for the birthright, because he is finite, “I am going to die”. Therefore he is labelled with the derogatory name “Edom”, which not only means red, but is also related to Adam, the first man who also spurned the gifts that G-d had given him in this world.
Just as Adam forfeited his right to remain in the Garden of Eden, so too Esav gave up his birthright, the heritage of Avraham and Yitzchak. In place of the quest for spiritual perfection Esav sees only the material finite world, and despairs. However, by spurning the birthright he also gives up his share in the world to come, in the unbounded paradise that remains stored away for the righteous. He only sees only the physicality of the world, and that he is going to die, but ignores the spiritual elements of life, and the future rewards that they can bring.
Esav (Esau) is born at the beginning of this week’s Torah reading. But his name appears to be a description of what he looked like as a baby, rather than a key to understanding his personality. “The first one emerged red, entirely like a hairy mantle; so they called him Esav” (ibid. 25; 25). Rashi explains that the word Esav is from the word Assui (made), because when Esav emerged from the womb he was covered in hair like an adult. This seems a strange reason for a name. All babies when they are born look like either aliens or Winston Churchill, yet very few are named E.T. or Winston.
Equally perplexing is the other name which Esav receives later in life, Edom (Red). This name is not a consequence of his ruddy appearance, but rather because he sold his birthright for a pot of red stew (ibid. 30). Why is the colour of Esav’s lunch the most appropriate description of who he really is?
The fact that Esav was born “fully made” gives us an insight into his attitude to the world. Adam and Eve were created after everything else was already formed, in order that they should enter into a “made” world, where they would not lack for anything. They had the potential to take the finished world, and elevate to a higher plane through their actions. However, through sinning, they plunged the world into imperfection, and forced their descendants to have to work to survive.
Similarly Esav was given everything when he was born. He was complete, and should have used that perfection as a building base to strive for even greater spiritual heights. To do this he needed to appreciate the world into which he was born, and recognise his debt of gratitude to G-d. However when he returns home exhausted, he tells Ya’akov that he doesn’t even want to know what he is eating “Pour into me now some of that red stuff”. He doesn't want to eat and enjoy the food, but just to have it poured into him. And the only thing he sees in the food is its colour.
Instead of perceiving the physical world as a tool to reach spiritual perfection, he thinks that this world is the totality of reality. He sees no use for the birthright, because he is finite, “I am going to die”. Therefore he is labelled with the derogatory name “Edom”, which not only means red, but is also related to Adam, the first man who also spurned the gifts that G-d had given him in this world.
Just as Adam forfeited his right to remain in the Garden of Eden, so too Esav gave up his birthright, the heritage of Avraham and Yitzchak. In place of the quest for spiritual perfection Esav sees only the material finite world, and despairs. However, by spurning the birthright he also gives up his share in the world to come, in the unbounded paradise that remains stored away for the righteous. He only sees only the physicality of the world, and that he is going to die, but ignores the spiritual elements of life, and the future rewards that they can bring.
Parshat Toledot 1
The episode of Ya’akov “stealing” the blessings from his father Yitzchak is one of the most misunderstood incidents in the Torah. How could Ya’akov, who is the summit of the three patriarchs, the pillars upon which our religion rests, stoop to the deceit and dishonesty of cheating his own brother out of his blessings. Also, we must ask, how can anyone steal a blessing? A blessing is an expression of potential, showing someone their strengths and weaknesses, therefore it is impossible to “steal” someone else’s blessing. (For example, one could never turn a potato into an apple by reciting a different blessing over it.) And how could Yitzchak be so blind to Esav’s behaviour, that he didn’t realise which of his sons most deserved the blessings? Finally, if Rivka could see the truth, and had received prophecy stating that Esav would be subservient to Ya’akov, why didn’t she simply explain to Yitzchak that he was making a mistake, as Sarah had told Avraham when she knew he was wrong about Yishmael?
If we look closer at the text, we find that Yitzchak didn’t make as big a mistake as we may have thought. After he has blessed Ya’akov, thinking that he was Esav, and Esav himself comes in, Esav asks “Have you not reserved a blessing for me1?” Yitzchak explains that he has already given away the blessings, and none remain. Yet when Ya’akov leaves, to flee from Esav and to find a wife, Yitzchak summons him and blesses him2. In fact this is the “Abrahamic” blessing, that includes being fruitful, and the promise of the land of Israel. So Yitzchak obviously knew where the spiritual continuation of the nation lay. In contrast, the blessings that he had intended to give Esav are all material, the dew of the heaven, the fat of the land, corn and wine, subjugation of other nations, etc.
The Torah describes Esav as “A cunning hunter, a man of the field”, whereas Ya’akov is “A quiet man, dwelling in tents”3. Yitzchak understood the different natures of his two sons, and envisioned a partnership between them; Esav would be responsible for supplying the physical needs of his brother, and leave Ya’akov to devote himself totally to study and spirituality. (We find a similar arrangement between two of the sons of Ya’akov, whereby Yissachar was involved in commerce, and supported his brother Zevulun in his full time Torah study. This way they could each maximise their potential, and share in the rewards.) However, Yitzchak had underestimated the extent to which Esav was involved in the material world. He was totally immersed in the “survival of the fittest” of the physical, that even human life ceased to have any importance for him. Rivka, having grown up in Padan Aram surrounded by this materialistic mentality, was able to recognise the truth of who her eldest son was.
However this would not per se qualify Ya’akov for the material blessings. He had to show that he was able to survive in the “real” world, outside the confines of the tents of Torah. Rivka realised this, and therefore told Ya’akov that he must actually become Esav, if only temporarily, by impersonating his brother. Wearing Esav’s clothes is also a metaphor for taking on some of his skills and abilities. Not only that, but Ya’akov must show his ability to survive through less than ideal behaviour when necessary. In this way he was able to receive the material blessings from his father, by becoming Esav he earned his right to a share of the physical world. From this point on, the path to spiritual perfection is through revealing the G-dliness hidden in the physical, thus elevating it to the level of the Divine.
1Genesis 27: 36
2ibid. 28: 3
3ibid. 25: 27
If we look closer at the text, we find that Yitzchak didn’t make as big a mistake as we may have thought. After he has blessed Ya’akov, thinking that he was Esav, and Esav himself comes in, Esav asks “Have you not reserved a blessing for me1?” Yitzchak explains that he has already given away the blessings, and none remain. Yet when Ya’akov leaves, to flee from Esav and to find a wife, Yitzchak summons him and blesses him2. In fact this is the “Abrahamic” blessing, that includes being fruitful, and the promise of the land of Israel. So Yitzchak obviously knew where the spiritual continuation of the nation lay. In contrast, the blessings that he had intended to give Esav are all material, the dew of the heaven, the fat of the land, corn and wine, subjugation of other nations, etc.
The Torah describes Esav as “A cunning hunter, a man of the field”, whereas Ya’akov is “A quiet man, dwelling in tents”3. Yitzchak understood the different natures of his two sons, and envisioned a partnership between them; Esav would be responsible for supplying the physical needs of his brother, and leave Ya’akov to devote himself totally to study and spirituality. (We find a similar arrangement between two of the sons of Ya’akov, whereby Yissachar was involved in commerce, and supported his brother Zevulun in his full time Torah study. This way they could each maximise their potential, and share in the rewards.) However, Yitzchak had underestimated the extent to which Esav was involved in the material world. He was totally immersed in the “survival of the fittest” of the physical, that even human life ceased to have any importance for him. Rivka, having grown up in Padan Aram surrounded by this materialistic mentality, was able to recognise the truth of who her eldest son was.
However this would not per se qualify Ya’akov for the material blessings. He had to show that he was able to survive in the “real” world, outside the confines of the tents of Torah. Rivka realised this, and therefore told Ya’akov that he must actually become Esav, if only temporarily, by impersonating his brother. Wearing Esav’s clothes is also a metaphor for taking on some of his skills and abilities. Not only that, but Ya’akov must show his ability to survive through less than ideal behaviour when necessary. In this way he was able to receive the material blessings from his father, by becoming Esav he earned his right to a share of the physical world. From this point on, the path to spiritual perfection is through revealing the G-dliness hidden in the physical, thus elevating it to the level of the Divine.
1Genesis 27: 36
2ibid. 28: 3
3ibid. 25: 27
Saturday, November 03, 2007
Toledot Summary
Yitzchak (Isaac) was forty years old when he married Rivka (Rebecca). After twenty years Rivka becomes pregnant with twins. She receives a prophecy that the older son will be subservient to the younger. The eldest twin is born covered in hair, and he is called Esav (Esau) meaning fully made. The second son is clutching the heel of his brother and therefore he is called Ya'akov (Jacob) derived from Ekev, heel. Esav becomes a hunter, while Ya'akov remains a quiet tent dweller. Yitzchak loves Esav, whereas Rivka favours Ya'akov. Esav gives up his rights as firstborn to Ya'akov in exchange for lentil stew, thus showing contempt for his birthright.
There is a famine in Israel and Yitzchak and Rivka go to Gerar. They claim that they are brother and sister, but Avimelech the king sees them involved in intimacy and realises that they are husband and wife. He decrees that any of his subjects who harm them will be killed. Yitzhak is very successful in his agricultural endeavours, and is therefore forced to leave Gerar because of the jealousy of the residents. He redigs the wells that Avraham had dug, but which had subsequently been covered over by the Plishtim. When he returns to Beer Sheva, G-d appears to him and confers upon him the blessing that He had previously given to Avraham. Avimelech approaches Yitzchak and they sign a non-belligerence pact.
At the age of forty, Esav marries Yehudis and Bosmas, which causes bitterness to Yitzchak and Rivka. As Yitzchak approaches old age, he tells Esav to bring him a meal, in order that he may bless his son before his death. Rivka overhears and, based on the prophecy she had before her sons were born, instructs Ya'akov to impersonate his brother so that he should receive this blessing in Esav's stead. Yitzchak perceives that the hands are the hands of Esav, but the voice is the voice of Ya'akov. He blesses him with material prosperity and power. As Ya'akov leaves, Esav enters with the meal he has prepared. Yitzchak realises what has happened and confirms his blessings to Ya'akov. He tells Esav that he has no further blessing that he can give, but informs him that if Ya'akov rebels against G-d, Esav will be able to throw off his brother's yoke and gain the upper hand. Esav hates Ya'akov and plans to kill him after their father's death. Rivka suggests to Yitzchak that they send Ya'akov away to Lavan, her brother, to find a wife. Before he departs, Yitzchak bestows upon Ya'akov the blessing that G-d had given both to him and to Avraham. Ya'akov leaves for Padan Aram. Esav marries a third wife, Machalas bas Yishmael, granddaughter of Avraham
There is a famine in Israel and Yitzchak and Rivka go to Gerar. They claim that they are brother and sister, but Avimelech the king sees them involved in intimacy and realises that they are husband and wife. He decrees that any of his subjects who harm them will be killed. Yitzhak is very successful in his agricultural endeavours, and is therefore forced to leave Gerar because of the jealousy of the residents. He redigs the wells that Avraham had dug, but which had subsequently been covered over by the Plishtim. When he returns to Beer Sheva, G-d appears to him and confers upon him the blessing that He had previously given to Avraham. Avimelech approaches Yitzchak and they sign a non-belligerence pact.
At the age of forty, Esav marries Yehudis and Bosmas, which causes bitterness to Yitzchak and Rivka. As Yitzchak approaches old age, he tells Esav to bring him a meal, in order that he may bless his son before his death. Rivka overhears and, based on the prophecy she had before her sons were born, instructs Ya'akov to impersonate his brother so that he should receive this blessing in Esav's stead. Yitzchak perceives that the hands are the hands of Esav, but the voice is the voice of Ya'akov. He blesses him with material prosperity and power. As Ya'akov leaves, Esav enters with the meal he has prepared. Yitzchak realises what has happened and confirms his blessings to Ya'akov. He tells Esav that he has no further blessing that he can give, but informs him that if Ya'akov rebels against G-d, Esav will be able to throw off his brother's yoke and gain the upper hand. Esav hates Ya'akov and plans to kill him after their father's death. Rivka suggests to Yitzchak that they send Ya'akov away to Lavan, her brother, to find a wife. Before he departs, Yitzchak bestows upon Ya'akov the blessing that G-d had given both to him and to Avraham. Ya'akov leaves for Padan Aram. Esav marries a third wife, Machalas bas Yishmael, granddaughter of Avraham
Toledot Summary
Yitzchak (Isaac) was forty years old when he married Rivka (Rebecca). After twenty years Rivka becomes pregnant with twins. She receives a prophecy that the older son will be subservient to the younger. The eldest twin is born covered in hair, and he is called Esav (Esau) meaning fully made. The second son is clutching the heel of his brother and therefore he is called Ya'akov (Jacob) derived from Ekev, heel. Esav becomes a hunter, while Ya'akov remains a quiet tent dweller. Yitzchak loves Esav, whereas Rivka favours Ya'akov. Esav gives up his rights as firstborn to Ya'akov in exchange for lentil stew, thus showing contempt for his birthright.
There is a famine in Israel and Yitzchak and Rivka go to Gerar. They claim that they are brother and sister, but Avimelech the king sees them involved in intimacy and realises that they are husband and wife. He decrees that any of his subjects who harm them will be killed. Yitzhak is very successful in his agricultural endeavours, and is therefore forced to leave Gerar because of the jealousy of the residents. He redigs the wells that Avraham had dug, but which had subsequently been covered over by the Plishtim. When he returns to Beer Sheva, G-d appears to him and confers upon him the blessing that He had previously given to Avraham. Avimelech approaches Yitzchak and they sign a non-belligerence pact.
At the age of forty, Esav marries Yehudis and Bosmas, which causes bitterness to Yitzchak and Rivka. As Yitzchak approaches old age, he tells Esav to bring him a meal, in order that he may bless his son before his death. Rivka overhears and, based on the prophecy she had before her sons were born, instructs Ya'akov to impersonate his brother so that he should receive this blessing in Esav's stead. Yitzchak perceives that the hands are the hands of Esav, but the voice is the voice of Ya'akov. He blesses him with material prosperity and power. As Ya'akov leaves, Esav enters with the meal he has prepared. Yitzchak realises what has happened and confirms his blessings to Ya'akov. He tells Esav that he has no further blessing that he can give, but informs him that if Ya'akov rebels against G-d, Esav will be able to throw off his brother's yoke and gain the upper hand. Esav hates Ya'akov and plans to kill him after their father's death. Rivka suggests to Yitzchak that they send Ya'akov away to Lavan, her brother, to find a wife. Before he departs, Yitzchak bestows upon Ya'akov the blessing that G-d had given both to him and to Avraham. Ya'akov leaves for Padan Aram. Esav marries a third wife, Machalas bas Yishmael, granddaughter of Avraham
There is a famine in Israel and Yitzchak and Rivka go to Gerar. They claim that they are brother and sister, but Avimelech the king sees them involved in intimacy and realises that they are husband and wife. He decrees that any of his subjects who harm them will be killed. Yitzhak is very successful in his agricultural endeavours, and is therefore forced to leave Gerar because of the jealousy of the residents. He redigs the wells that Avraham had dug, but which had subsequently been covered over by the Plishtim. When he returns to Beer Sheva, G-d appears to him and confers upon him the blessing that He had previously given to Avraham. Avimelech approaches Yitzchak and they sign a non-belligerence pact.
At the age of forty, Esav marries Yehudis and Bosmas, which causes bitterness to Yitzchak and Rivka. As Yitzchak approaches old age, he tells Esav to bring him a meal, in order that he may bless his son before his death. Rivka overhears and, based on the prophecy she had before her sons were born, instructs Ya'akov to impersonate his brother so that he should receive this blessing in Esav's stead. Yitzchak perceives that the hands are the hands of Esav, but the voice is the voice of Ya'akov. He blesses him with material prosperity and power. As Ya'akov leaves, Esav enters with the meal he has prepared. Yitzchak realises what has happened and confirms his blessings to Ya'akov. He tells Esav that he has no further blessing that he can give, but informs him that if Ya'akov rebels against G-d, Esav will be able to throw off his brother's yoke and gain the upper hand. Esav hates Ya'akov and plans to kill him after their father's death. Rivka suggests to Yitzchak that they send Ya'akov away to Lavan, her brother, to find a wife. Before he departs, Yitzchak bestows upon Ya'akov the blessing that G-d had given both to him and to Avraham. Ya'akov leaves for Padan Aram. Esav marries a third wife, Machalas bas Yishmael, granddaughter of Avraham
Monday, October 29, 2007
Tiferes Yonasan - Chaye Sarah
From the very beginning humans were expected to expend effort to attain their goals. When G-d created Adam and Eve and placed them in the Garden of Eden, He commanded them to “Work it and to guard it” (Genesis 2; 15). Even though everything was provided for them they were expected to earn their keep.
In our Torah reading it is surprising to find that Yitzchak seems to make no effort to find himself a wife, but relies on his father to appoint someone as matchmaker for him. Furthermore, when Eliezer, Avraham’s servant, arrives in Padan Aram he also makes no effort to find the suitable match, but tells G-d to show him the object of his quest. Comparing his actions with those of Ya’akov, when he arrives in Padan Aram, highlight the failure of Eliezer to make an effort to find Yitzchak’s prospective bride. Ya’akov arrives (ibid. 29), and ascertains that he has reached his destination, then begins asking questions about Lavan and his family, to try and find who his bride should be. When he sees Rachel he realises that she is to be his partner without having to make tests for her. Eliezer on the other hand simply tethers his camels, and tells G-d to do the rest.
Though we are supposed to have faith and trust in G-d, total reliance on Him is an abdication of responsibility, and a failure to take up his role as a partner in the activity going on around us. In fact the Midrash (Bereishis Rabba 60) criticises Eliezer for his request, which is described as improper.
Eliezer is described by the Torah as Damesek (Genesis 15; 2), which the Talmud (Yoma 28b) understands as a contraction of the phrase Doleh U’Mashkeh, ‘drawing water and giving to drink’. This describes his relationship with Avraham, that Eliezer is able to take the Torah which Avraham teaches, and disseminate it to the masses. However, the one thing that Eliezer is unable to do is initiate creative thought, or transmit his own teachings. He seems to be totally incapable of acting on his own.
Halachically we say that a non-Jewish slave does not own anything, anything he has belongs to his master. Eliezer seems to have taken that to the extreme that even his thoughts are not his own. In fact the Midrash (Bereishis Rabba 59; 8) tells us that he even looked like Avraham - he had completely lost any independent identity.
This is why Avraham sent Eliezer to find a wife for Yitzchak. He was faced with a dilemma. Yitzchak was not permitted to leave the Land of Israel, for only a wife who would be prepared to leave her family and customs, and come to Israel (as Avraham and Sarah had done) would be a suitable matriarch for the new nation. He could not take a wife from the local population, because Avraham knew that the continuation of the nation would be through the children of Terach. However, he had to find a wife to ensure the promised continuation of the fledgling Jewish nation. Though we are normally expected to do everything that we can to help ourselves, and may not rely solely on G-d, when faced with the impossible we have no option but to place our trust solely in G-d.
Having reached that point, any action that we would take could only be counterproductive. Before setting out on his journey, Eliezer checks whether there is any ‘backup’ plan for finding Yitzchak a wife. “Perhaps this woman shall not wish to follow me to this land...? Avraham answered him ... G-d will send His angel before you, and you will take a wife for my son from there”. (Genesis 24; 5-7). Upon realising that there is no option but to rely on G-d, Eliezer does precisely that. Perhaps this is the reason that Avraham did not embark on this journey himself, but sent his trusted servant. Maybe he was concerned lest his personal emotional involvement prevent him from seeing the hand of G-d as clearly.
Yitzchak himself epitomised total trust and faith in G-d. Though Avraham was faced with a true test of his faith when G-d told him to offer his son on Mount Moriah, Yitzchak had already reached a level of faith where his only concern was that perhaps he would involuntarily flinch as the knife was placed on his throat, and invalidate the offering. In a sense he remained bound on the altar for the rest of his life, so totally dependent upon G-d that he had no need to be personally involved in planing his own future.
This total dependence and reliance on G-d is a high level to aspire to, which is not attained by most. The Talmud (Brachot 35b) records an argument between Rabbi Yishmael, who says that the verse “This Torah shall not depart from you mouth day or night” (Joshua 1; 8) only applies when one is not involved in earning a livelihood. Rabbi Shimon bar Yochai maintains that if a person acts in accordance with G-d’s wishes, their work will be done for them by others. Abaye concludes “Many people acted in accordance with the opinion of Rabbi Yishmael, and they succeeded. There were those who followed Rabbi Shimon’s opinion, and they did not succeed.”
In our Torah reading it is surprising to find that Yitzchak seems to make no effort to find himself a wife, but relies on his father to appoint someone as matchmaker for him. Furthermore, when Eliezer, Avraham’s servant, arrives in Padan Aram he also makes no effort to find the suitable match, but tells G-d to show him the object of his quest. Comparing his actions with those of Ya’akov, when he arrives in Padan Aram, highlight the failure of Eliezer to make an effort to find Yitzchak’s prospective bride. Ya’akov arrives (ibid. 29), and ascertains that he has reached his destination, then begins asking questions about Lavan and his family, to try and find who his bride should be. When he sees Rachel he realises that she is to be his partner without having to make tests for her. Eliezer on the other hand simply tethers his camels, and tells G-d to do the rest.
Though we are supposed to have faith and trust in G-d, total reliance on Him is an abdication of responsibility, and a failure to take up his role as a partner in the activity going on around us. In fact the Midrash (Bereishis Rabba 60) criticises Eliezer for his request, which is described as improper.
Eliezer is described by the Torah as Damesek (Genesis 15; 2), which the Talmud (Yoma 28b) understands as a contraction of the phrase Doleh U’Mashkeh, ‘drawing water and giving to drink’. This describes his relationship with Avraham, that Eliezer is able to take the Torah which Avraham teaches, and disseminate it to the masses. However, the one thing that Eliezer is unable to do is initiate creative thought, or transmit his own teachings. He seems to be totally incapable of acting on his own.
Halachically we say that a non-Jewish slave does not own anything, anything he has belongs to his master. Eliezer seems to have taken that to the extreme that even his thoughts are not his own. In fact the Midrash (Bereishis Rabba 59; 8) tells us that he even looked like Avraham - he had completely lost any independent identity.
This is why Avraham sent Eliezer to find a wife for Yitzchak. He was faced with a dilemma. Yitzchak was not permitted to leave the Land of Israel, for only a wife who would be prepared to leave her family and customs, and come to Israel (as Avraham and Sarah had done) would be a suitable matriarch for the new nation. He could not take a wife from the local population, because Avraham knew that the continuation of the nation would be through the children of Terach. However, he had to find a wife to ensure the promised continuation of the fledgling Jewish nation. Though we are normally expected to do everything that we can to help ourselves, and may not rely solely on G-d, when faced with the impossible we have no option but to place our trust solely in G-d.
Having reached that point, any action that we would take could only be counterproductive. Before setting out on his journey, Eliezer checks whether there is any ‘backup’ plan for finding Yitzchak a wife. “Perhaps this woman shall not wish to follow me to this land...? Avraham answered him ... G-d will send His angel before you, and you will take a wife for my son from there”. (Genesis 24; 5-7). Upon realising that there is no option but to rely on G-d, Eliezer does precisely that. Perhaps this is the reason that Avraham did not embark on this journey himself, but sent his trusted servant. Maybe he was concerned lest his personal emotional involvement prevent him from seeing the hand of G-d as clearly.
Yitzchak himself epitomised total trust and faith in G-d. Though Avraham was faced with a true test of his faith when G-d told him to offer his son on Mount Moriah, Yitzchak had already reached a level of faith where his only concern was that perhaps he would involuntarily flinch as the knife was placed on his throat, and invalidate the offering. In a sense he remained bound on the altar for the rest of his life, so totally dependent upon G-d that he had no need to be personally involved in planing his own future.
This total dependence and reliance on G-d is a high level to aspire to, which is not attained by most. The Talmud (Brachot 35b) records an argument between Rabbi Yishmael, who says that the verse “This Torah shall not depart from you mouth day or night” (Joshua 1; 8) only applies when one is not involved in earning a livelihood. Rabbi Shimon bar Yochai maintains that if a person acts in accordance with G-d’s wishes, their work will be done for them by others. Abaye concludes “Many people acted in accordance with the opinion of Rabbi Yishmael, and they succeeded. There were those who followed Rabbi Shimon’s opinion, and they did not succeed.”
Sunday, October 28, 2007
Chaye Sarah Summary
Sarah dies in Kiryat Arba at the age of one hundred and twenty seven. After Avraham finishes mourning for her, he buys the cave of Machpela from Efron the Hittite, and buries her there.
Avraham sends his servant, Eliezer, to find a wife for Yitzhak (Isaac) in Haran. Eliezer prays to G-d for guidance and Rivka (Rebecca) arrives, showing through her actions that she is the woman he is seeking. After giving Eliezer and his camels water, she invites them back to her father’s house. Eliezer bargains with her family to be able to take her back to Yitzhak as a wife and Rivka agrees to go with him. Rivka meets Yitzhak and he brings her into his mother’s tent and takes her as his wife.
Avraham remarries and has six more sons, but gives everything to Yitzhak, while sending away his other sons with gifts. Avraham dies at the age of one hundred and seventy five and Yitzhak and Yishmael bury him in the cave of Machpela. The Parsha ends by detailing the generations of Yishmael.
Avraham sends his servant, Eliezer, to find a wife for Yitzhak (Isaac) in Haran. Eliezer prays to G-d for guidance and Rivka (Rebecca) arrives, showing through her actions that she is the woman he is seeking. After giving Eliezer and his camels water, she invites them back to her father’s house. Eliezer bargains with her family to be able to take her back to Yitzhak as a wife and Rivka agrees to go with him. Rivka meets Yitzhak and he brings her into his mother’s tent and takes her as his wife.
Avraham remarries and has six more sons, but gives everything to Yitzhak, while sending away his other sons with gifts. Avraham dies at the age of one hundred and seventy five and Yitzhak and Yishmael bury him in the cave of Machpela. The Parsha ends by detailing the generations of Yishmael.
Parshat Chaye Sarah 3
From the very beginning humans were expected to expend effort to attain their goals. When G-d created Adam and Eve and placed them in the Garden of Eden, He commanded them to “Work it and to guard it” (Genesis 2; 15). Even though everything was provided for them they were expected to earn their keep.
In our Torah reading it is surprising to find that Yitzchak seems to make no effort to find himself a wife, but relies on his father to appoint someone as matchmaker for him. Furthermore, when Eliezer, Avraham’s servant, arrives in Padan Aram he also makes no effort to find the suitable match, but tells G-d to show him the object of his quest. Comparing his actions with those of Ya’akov, when he arrives in Padan Aram, highlight the failure of Eliezer to make an effort to find Yitzchak’s prospective bride. Ya’akov arrives (ibid. 29), and ascertains that he has reached his destination, then begins asking questions about Lavan and his family, to try and find who his bride should be. When he sees Rachel he realises that she is to be his partner without having to make tests for her. Eliezer on the other hand simply tethers his camels, and tells G-d to do the rest.
Though we are supposed to have faith and trust in G-d, total reliance on Him is an abdication of responsibility, and a failure to take up his role as a partner in the activity going on around us. In fact the Midrash (Bereishis Rabba 60) criticises Eliezer for his request, which is described as improper.
Eliezer is described by the Torah as Damesek (Genesis 15; 2), which the Talmud (Yoma 28b) understands as a contraction of the phrase Doleh U’Mashkeh, ‘drawing water and giving to drink’. This describes his relationship with Avraham, that Eliezer is able to take the Torah which Avraham teaches, and disseminate it to the masses. However, the one thing that Eliezer is unable to do is initiate creative thought, or transmit his own teachings. He seems to be totally incapable of acting on his own.
Halachically we say that a non-Jewish slave does not own anything, anything he has belongs to his master. Eliezer seems to have taken that to the extreme that even his thoughts are not his own. In fact the Midrash (Bereishis Rabba 59; 8) tells us that he even looked like Avraham - he had completely lost any independent identity.
This is why Avraham sent Eliezer to find a wife for Yitzchak. He was faced with a dilemma. Yitzchak was not permitted to leave the Land of Israel, for only a wife who would be prepared to leave her family and customs, and come to Israel (as Avraham and Sarah had done) would be a suitable matriarch for the new nation. He could not take a wife from the local population, because Avraham knew that the continuation of the nation would be through the children of Terach. However, he had to find a wife to ensure the promised continuation of the fledgling Jewish nation. Though we are normally expected to do everything that we can to help ourselves, and may not rely solely on G-d, when faced with the impossible we have no option but to place our trust solely in G-d.
Having reached that point, any action that we would take could only be counterproductive. Before setting out on his journey, Eliezer checks whether there is any ‘backup’ plan for finding Yitzchak a wife. “Perhaps this woman shall not wish to follow me to this land...? Avraham answered him ... G-d will send His angel before you, and you will take a wife for my son from there”. (Genesis 24; 5-7). Upon realising that there is no option but to rely on G-d, Eliezer does precisely that. Perhaps this is the reason that Avraham did not embark on this journey himself, but sent his trusted servant. Maybe he was concerned lest his personal emotional involvement prevent him from seeing the hand of G-d as clearly.
Yitzchak himself epitomised total trust and faith in G-d. Though Avraham was faced with a true test of his faith when G-d told him to offer his son on Mount Moriah, Yitzchak had already reached a level of faith where his only concern was that perhaps he would involuntarily flinch as the knife was placed on his throat, and invalidate the offering. In a sense he remained bound on the altar for the rest of his life, so totally dependent upon G-d that he had no need to be personally involved in planing his own future.
This total dependence and reliance on G-d is a high level to aspire to, which is not attained by most. The Talmud (Brachot 35b) records an argument between Rabbi Yishmael, who says that the verse “This Torah shall not depart from you mouth day or night” (Joshua 1; 8) only applies when one is not involved in earning a livelihood. Rabbi Shimon bar Yochai maintains that if a person acts in accordance with G-d’s wishes, their work will be done for them by others. Abaye concludes “Many people acted in accordance with the opinion of Rabbi Yishmael, and they succeeded. There were those who followed Rabbi Shimon’s opinion, and they did not succeed.”
In our Torah reading it is surprising to find that Yitzchak seems to make no effort to find himself a wife, but relies on his father to appoint someone as matchmaker for him. Furthermore, when Eliezer, Avraham’s servant, arrives in Padan Aram he also makes no effort to find the suitable match, but tells G-d to show him the object of his quest. Comparing his actions with those of Ya’akov, when he arrives in Padan Aram, highlight the failure of Eliezer to make an effort to find Yitzchak’s prospective bride. Ya’akov arrives (ibid. 29), and ascertains that he has reached his destination, then begins asking questions about Lavan and his family, to try and find who his bride should be. When he sees Rachel he realises that she is to be his partner without having to make tests for her. Eliezer on the other hand simply tethers his camels, and tells G-d to do the rest.
Though we are supposed to have faith and trust in G-d, total reliance on Him is an abdication of responsibility, and a failure to take up his role as a partner in the activity going on around us. In fact the Midrash (Bereishis Rabba 60) criticises Eliezer for his request, which is described as improper.
Eliezer is described by the Torah as Damesek (Genesis 15; 2), which the Talmud (Yoma 28b) understands as a contraction of the phrase Doleh U’Mashkeh, ‘drawing water and giving to drink’. This describes his relationship with Avraham, that Eliezer is able to take the Torah which Avraham teaches, and disseminate it to the masses. However, the one thing that Eliezer is unable to do is initiate creative thought, or transmit his own teachings. He seems to be totally incapable of acting on his own.
Halachically we say that a non-Jewish slave does not own anything, anything he has belongs to his master. Eliezer seems to have taken that to the extreme that even his thoughts are not his own. In fact the Midrash (Bereishis Rabba 59; 8) tells us that he even looked like Avraham - he had completely lost any independent identity.
This is why Avraham sent Eliezer to find a wife for Yitzchak. He was faced with a dilemma. Yitzchak was not permitted to leave the Land of Israel, for only a wife who would be prepared to leave her family and customs, and come to Israel (as Avraham and Sarah had done) would be a suitable matriarch for the new nation. He could not take a wife from the local population, because Avraham knew that the continuation of the nation would be through the children of Terach. However, he had to find a wife to ensure the promised continuation of the fledgling Jewish nation. Though we are normally expected to do everything that we can to help ourselves, and may not rely solely on G-d, when faced with the impossible we have no option but to place our trust solely in G-d.
Having reached that point, any action that we would take could only be counterproductive. Before setting out on his journey, Eliezer checks whether there is any ‘backup’ plan for finding Yitzchak a wife. “Perhaps this woman shall not wish to follow me to this land...? Avraham answered him ... G-d will send His angel before you, and you will take a wife for my son from there”. (Genesis 24; 5-7). Upon realising that there is no option but to rely on G-d, Eliezer does precisely that. Perhaps this is the reason that Avraham did not embark on this journey himself, but sent his trusted servant. Maybe he was concerned lest his personal emotional involvement prevent him from seeing the hand of G-d as clearly.
Yitzchak himself epitomised total trust and faith in G-d. Though Avraham was faced with a true test of his faith when G-d told him to offer his son on Mount Moriah, Yitzchak had already reached a level of faith where his only concern was that perhaps he would involuntarily flinch as the knife was placed on his throat, and invalidate the offering. In a sense he remained bound on the altar for the rest of his life, so totally dependent upon G-d that he had no need to be personally involved in planing his own future.
This total dependence and reliance on G-d is a high level to aspire to, which is not attained by most. The Talmud (Brachot 35b) records an argument between Rabbi Yishmael, who says that the verse “This Torah shall not depart from you mouth day or night” (Joshua 1; 8) only applies when one is not involved in earning a livelihood. Rabbi Shimon bar Yochai maintains that if a person acts in accordance with G-d’s wishes, their work will be done for them by others. Abaye concludes “Many people acted in accordance with the opinion of Rabbi Yishmael, and they succeeded. There were those who followed Rabbi Shimon’s opinion, and they did not succeed.”
Parshat Chaye Sarah 2
In this week’s Torah reading Avraham sends his servant Eliezer to find a wife for his son Yitzchak. What is surprising is that the Torah not only relates the events surrounding Eliezer’s journey, but also repeats the whole story almost verbatim when Eliezer tells Rivka’s family what has happened. The Torah is normally concerned not to waste a single letter, and yet here we find whole paragraphs seemingly for no purpose.
Rashi addresses this question with his comment (Genesis 24; 42) “Rabbi Acha said: The speech of the servants of the forefathers is dearer to G-d than the Torah of their children, because we see that the section of Eliezer is repeated in the Torah, whereas many of the essential laws are [not even written in the Torah explicitly but are] only hinted at.” Rashi points out that this whole section appears to be redundant, but how are we to understand the answer? Why should G-d choose to prefer the story of Eliezer over the laws that will govern our lives?
Indeed this implies a more fundamental issue, namely, what is the purpose and function of the Bible? Is it a historical narrative or is it a code of law? Rashi’s very first comment on the Torah is: Rabbi Yitzchak said “The Torah should have begun with [the verse] ‘This month will be for you the first month’ (Exodus 12; 2), which was the first commandment given to the Jews....” In other words it would have made more sense for the Torah to have been purely a book of law, and not have included all the stories of creation and the patriarchs. Rashi’s answers that though these sections contain no legal codes, nevertheless we can learn from them moral and ethical behaviour, based on G-d’s creation of the world, and the actions of the forefathers.
Rabbi Aharon Kotler zt”l (Mishnas Aharon p. 132) explains why Eliezer’s search for a wife for Yitzchak deserves more space in the Torah than many of the laws and commandments. He explains that the principles by which Halacha can be deduced and derived from the text of the Torah were handed down by G-d to Moshe at Mount Sinai. Therefore even when there are few words explicitly in the text, it is a comparatively simple exercise to apply the hermeneutic principles and learn the details of each Halacha.
However there is another area of law which is more complicated, that is referred to by the Rabbis as Hilchot Derech Eretz (literally: laws of the way of the world). This is the way in which a person relates and interacts with his or her surroundings, and how they behave with other people. This is the part of Halacha which cannot be derived from merely reading books, or applying principles, but depends upon insight into human nature and the ways of the world. It requires years of serving experienced Rabbis (Shimush Talmidei Chachamim) and gaining a feel for reality. This is where the dry laws become real life, and turns the Torah into a relevant code for daily living. These laws are much harder to understand, they depend on the background of the person involved, and the details of the situation. No two decisions should ever be the same, reflecting the infinite variety of experience and life. It is these concepts which we can glimpse through the story of Eliezer and the repetition of his tale.
The Talmud (Avoda Zara 25a) alludes to this in understanding Yehoshua’s words “Is it not written in the Book of Yashar” (Joshua 10; 13). It explains that this refers to the book of Genesis, the book of Avraham, Yitzchak and Ya’akov who were the Yasharim (upright) of the world. They were upright in their actions and character traits, and from them we can learn how to relate to our environment and to other people.
From this story of Eliezer we learn the concepts of faith and trust in G-d. We also see that someone who sets out to do perform G-d’s will receives special help from heaven. Furthermore, we can derive the special qualities of the mothers of the nation, and also see the attributes that should be sought after in a spouse. From Eliezer’s encounter with Lavan and Bethuel we see how to interact with people who do not have the same goals and values as us. We see Eliezer’s modesty, and learn that we should not present ourselves as anything other than we are.
Eliezer himself also gained a clearer understanding of his own biases and personal prejudices from retelling the story and reviewing what happened. When he set out he asked Avraham what he should do if the prospective wife refused to return to Canaan to marry Yitzchak. Later he realises that he was hoping that his own daughter would be a suitable match for Yitzchak, and was looking for an excuse to avoid finding him another candidate. We too can learn from here that reflecting and reviewing our action can often lead to a better understanding of who we are, and what motives underlie our actions.
This is why the conversations of the servants of the forefathers are dearer than the laws of the children, for from their actions and words we can learn how to apply the rest of the laws. Hilchot Derech Eretz brings the religion alive. Without it none of the laws are worth much, as they have no application in our lives.
Rashi addresses this question with his comment (Genesis 24; 42) “Rabbi Acha said: The speech of the servants of the forefathers is dearer to G-d than the Torah of their children, because we see that the section of Eliezer is repeated in the Torah, whereas many of the essential laws are [not even written in the Torah explicitly but are] only hinted at.” Rashi points out that this whole section appears to be redundant, but how are we to understand the answer? Why should G-d choose to prefer the story of Eliezer over the laws that will govern our lives?
Indeed this implies a more fundamental issue, namely, what is the purpose and function of the Bible? Is it a historical narrative or is it a code of law? Rashi’s very first comment on the Torah is: Rabbi Yitzchak said “The Torah should have begun with [the verse] ‘This month will be for you the first month’ (Exodus 12; 2), which was the first commandment given to the Jews....” In other words it would have made more sense for the Torah to have been purely a book of law, and not have included all the stories of creation and the patriarchs. Rashi’s answers that though these sections contain no legal codes, nevertheless we can learn from them moral and ethical behaviour, based on G-d’s creation of the world, and the actions of the forefathers.
Rabbi Aharon Kotler zt”l (Mishnas Aharon p. 132) explains why Eliezer’s search for a wife for Yitzchak deserves more space in the Torah than many of the laws and commandments. He explains that the principles by which Halacha can be deduced and derived from the text of the Torah were handed down by G-d to Moshe at Mount Sinai. Therefore even when there are few words explicitly in the text, it is a comparatively simple exercise to apply the hermeneutic principles and learn the details of each Halacha.
However there is another area of law which is more complicated, that is referred to by the Rabbis as Hilchot Derech Eretz (literally: laws of the way of the world). This is the way in which a person relates and interacts with his or her surroundings, and how they behave with other people. This is the part of Halacha which cannot be derived from merely reading books, or applying principles, but depends upon insight into human nature and the ways of the world. It requires years of serving experienced Rabbis (Shimush Talmidei Chachamim) and gaining a feel for reality. This is where the dry laws become real life, and turns the Torah into a relevant code for daily living. These laws are much harder to understand, they depend on the background of the person involved, and the details of the situation. No two decisions should ever be the same, reflecting the infinite variety of experience and life. It is these concepts which we can glimpse through the story of Eliezer and the repetition of his tale.
The Talmud (Avoda Zara 25a) alludes to this in understanding Yehoshua’s words “Is it not written in the Book of Yashar” (Joshua 10; 13). It explains that this refers to the book of Genesis, the book of Avraham, Yitzchak and Ya’akov who were the Yasharim (upright) of the world. They were upright in their actions and character traits, and from them we can learn how to relate to our environment and to other people.
From this story of Eliezer we learn the concepts of faith and trust in G-d. We also see that someone who sets out to do perform G-d’s will receives special help from heaven. Furthermore, we can derive the special qualities of the mothers of the nation, and also see the attributes that should be sought after in a spouse. From Eliezer’s encounter with Lavan and Bethuel we see how to interact with people who do not have the same goals and values as us. We see Eliezer’s modesty, and learn that we should not present ourselves as anything other than we are.
Eliezer himself also gained a clearer understanding of his own biases and personal prejudices from retelling the story and reviewing what happened. When he set out he asked Avraham what he should do if the prospective wife refused to return to Canaan to marry Yitzchak. Later he realises that he was hoping that his own daughter would be a suitable match for Yitzchak, and was looking for an excuse to avoid finding him another candidate. We too can learn from here that reflecting and reviewing our action can often lead to a better understanding of who we are, and what motives underlie our actions.
This is why the conversations of the servants of the forefathers are dearer than the laws of the children, for from their actions and words we can learn how to apply the rest of the laws. Hilchot Derech Eretz brings the religion alive. Without it none of the laws are worth much, as they have no application in our lives.
Parshat Chaye Sarah
The Torah describes Yitzhak meeting Rivka for the first time. After meeting her and being introduced to her “Yizchak brought her into the tent [of] Sarah his mother”. Actually, the Torah doesn’t add in the word “of”. In fact, Rashi1 explains that Yitzchak brought her into the tent and she became Sarah his mother. If we look at the Targum we can understand this better. He translates this verse as “Yitzchak brought her into the tent, and looked and saw that her actions were as proper as those of Sarah”. The Midrash (Bereishit Rabba, 60: 16)explains how he could see immediately that Rivka shared the same admirable qualities of Sarah; while Sarah was alive there was a candle lit that would last from one Erev Shabbat (Friday afternoon) to the next, and a special blessing on the bread, and a cloud (of G-d’s presence) hovered above the tent. When Sarah died these three blessings ceased, but as soon as Rivka entered her tent they resumed. Yitzchak could perceive through these blessings that she was as equally righteous as his mother had been. What was so special about these three blessings that they were testimony to the righteousness of the matriarchs?
The Ba’al HaTurim, in his commentary on the word “her tent”, points out that this same word, HaOhela, appears eight other times in the Bible. He explains that these eight times hint to the eight places that the Divine Presence rested, first in the tabernacle in the desert, then in Gilgal (when they first entered Israel), then in Shilo, Nov, Givon, the First Temple in Jerusalem, the Second Temple after the destruction of the First, and in the future when the Messiah arrives. What is the connection between the tent of Sarah and Rivka, and the sites where the Shechina dwelled?
The answer to both of these questions is hinted at by the Ramban (Nachmanides), in his commentary to the beginning of Shemot, the book of Exodus. In his opening comments he discusses the main theme of the book as being one of redemption. But he stresses that being freed from the physical shackles of slavery in Egypt is only a partial redemption. Full redemption from the spiritual bonds is only achieved once the Jews have returned to the spiritual level of their forefathers. This occurred only once they had received the Torah at Mount Sinai and constructed the Mishkan (Tabernacle). This is the reason that Shemot concludes with “The Cloud of Glory covering the tent of meeting, and the glory of the L-rd filled he Mishkan”.
In other words, the Mishkan and later the Temple were only a means to return to the spiritual level achieved by Sarah and Rivka in their homes. The cloud of glory which covered the Tabernacle, and the Temple in Jerusalem, was the same cloud that was constantly present above the tent of Sarah and Rivka. In fact the other two blessings, the candle that remained constantly lit and the bread which remained fresh, were also paralleled in the Mishkan and the Temple, with the Menorah which was lit every night and the showbread which was placed in the Sanctuary and remained fresh from one Shabbat to the next.
This explains the Ba’al HaTurim’s comment that “HaOhela” refers to the eight sites where the Shechina dwelt, because the tent of Sarah was actually the first such place which was the paradigm for all future sites. The degree to which the patriarchs were able to make G-d’s presence felt in this world, through their homes and family relationships, was the ultimate goal which we later required the Temple to achieve. This is why they merited to be buried in Chevron, in the cave which Avraham purchased in which to bury Sarah. Chevron comes form the root Chibur, connection. Sarah and Avraham, and later Rivka and Yitzchak, and Leah and Ya’akov, were the ones who brought G-d into this world, connecting the spiritual worlds where the Shechina dwells with our own physical world.
We find many laws and customs to do with the home that parallel activities performed in the Temple. What we must realise is that in fact it is really the other way round. The Temple and its services were only a means of reaching the levels of spirituality found in the homes of our matriarchs. When we say that the focus of Judaism is not in the Temple or in the Synagogue but in the home, we are expressing this same idea, that all of the rituals and ceremonies are only a lesser substitute for the spirituality and Divine Presence that can be achieved in the home.
The Ba’al HaTurim, in his commentary on the word “her tent”, points out that this same word, HaOhela, appears eight other times in the Bible. He explains that these eight times hint to the eight places that the Divine Presence rested, first in the tabernacle in the desert, then in Gilgal (when they first entered Israel), then in Shilo, Nov, Givon, the First Temple in Jerusalem, the Second Temple after the destruction of the First, and in the future when the Messiah arrives. What is the connection between the tent of Sarah and Rivka, and the sites where the Shechina dwelled?
The answer to both of these questions is hinted at by the Ramban (Nachmanides), in his commentary to the beginning of Shemot, the book of Exodus. In his opening comments he discusses the main theme of the book as being one of redemption. But he stresses that being freed from the physical shackles of slavery in Egypt is only a partial redemption. Full redemption from the spiritual bonds is only achieved once the Jews have returned to the spiritual level of their forefathers. This occurred only once they had received the Torah at Mount Sinai and constructed the Mishkan (Tabernacle). This is the reason that Shemot concludes with “The Cloud of Glory covering the tent of meeting, and the glory of the L-rd filled he Mishkan”.
In other words, the Mishkan and later the Temple were only a means to return to the spiritual level achieved by Sarah and Rivka in their homes. The cloud of glory which covered the Tabernacle, and the Temple in Jerusalem, was the same cloud that was constantly present above the tent of Sarah and Rivka. In fact the other two blessings, the candle that remained constantly lit and the bread which remained fresh, were also paralleled in the Mishkan and the Temple, with the Menorah which was lit every night and the showbread which was placed in the Sanctuary and remained fresh from one Shabbat to the next.
This explains the Ba’al HaTurim’s comment that “HaOhela” refers to the eight sites where the Shechina dwelt, because the tent of Sarah was actually the first such place which was the paradigm for all future sites. The degree to which the patriarchs were able to make G-d’s presence felt in this world, through their homes and family relationships, was the ultimate goal which we later required the Temple to achieve. This is why they merited to be buried in Chevron, in the cave which Avraham purchased in which to bury Sarah. Chevron comes form the root Chibur, connection. Sarah and Avraham, and later Rivka and Yitzchak, and Leah and Ya’akov, were the ones who brought G-d into this world, connecting the spiritual worlds where the Shechina dwells with our own physical world.
We find many laws and customs to do with the home that parallel activities performed in the Temple. What we must realise is that in fact it is really the other way round. The Temple and its services were only a means of reaching the levels of spirituality found in the homes of our matriarchs. When we say that the focus of Judaism is not in the Temple or in the Synagogue but in the home, we are expressing this same idea, that all of the rituals and ceremonies are only a lesser substitute for the spirituality and Divine Presence that can be achieved in the home.
Tuesday, October 23, 2007
Parshat Vayera 4
The Parsha opens with G-d appearing to Avraham. We can’t begin to imagine the sublime spiritual delight of basking in the actual presence of G-d. Avraham was now at the highest level of prophecy, and was able to literally hold a conversation with the Creator of the universe. Yet in the very next verse, when he sees three men in the desert, at a distance, he runs to greet them. He cuts G-d short, as it were, excuses himself from the prophecy he is receiving, and rushes to offer hospitality to a ragged group of wandering travellers. Even though offering hospitality is clearly a very important thing to do, why would anyone choose to stop a conversation with G-d, the ultimate in spirituality, in order to do one single good deed? Furthermore, who gave him permission to break off this prophecy in order to fulfil the Mitzvah of hospitality? Shouldn’t G-d have told him to leave if that was really more important?
To answer this question, we must digress to look at the origin of idolatry, which Avraham dedicated his life to refuting. Obviously people were not so naive as to spend 15 minutes building an idol, set it on a pedestal, and then become confused as to who created whom. Rather, the chain of events which led up to idolatry was as follows. Many things in this world appear to have no apparent function other than their beauty. For example, to you or I it would make very little difference if, instead of 75 billion stars, there were two missing. If the only purpose that G-d has for creating the stars is for beauty, then it would seem that we should spend time contemplating that beauty. Since the stars are not visible during the daytime, doesn’t it make sense to make pictures and replicas of them so we can spend more time involved in the wonders of creation? Perhaps we should set aside regular times for this contemplation, formalising our spirituality in order to reach a greater understanding? And since some people are more spiritually inclined than others, it would make sense that we should have them instruct us as to how to best understand the wisdom of the stars. Soon enough, you have an entire religion built up, worshipping idols of stars.
This is the process that occurred in the generations prior to Avraham’s, and this was the society in which he was raised. At which point did they make their mistake? Surely the last step of worshipping the stars was merely an inevitable consequence of everything that had gone before. In fact, the real mistake was the first step, searching the heavens for spirituality. What Avraham realised, was that the purpose of life was not meditation of the sublime, but rather the hands on, day to day activities. It was these that we should concentrate on. That is why he dedicated his life to helping others: not because he was the “nice guy” of the ancient world, but because he saw this as the purpose of mankind.
Therefore, to return to our questions, it was obvious to Avraham that he was obligated to run out to greet guests, even if it meant interrupting his dialogue with G-d. The purpose of existence was not contemplating the Divine, but rather the small details of our daily conduct. He knew that since G-d had chosen him, and singled him out to begin the Jewish nation, that G-d agreed with him that this was the correct path.
In Victor E. Frankl’s book, ‘Man’s Search for Meaning’, in the section describing his experiences in concentration camps during the holocaust, he summarises this idea very well. He writes: “We needed to stop asking about the meaning of life, and instead to think of ourselves as those who were being questioned by life-daily and hourly. Our answer must consist, not in talk and meditation, but in right actions and right conduct...”Life” does not mean something vague, but something very real and concrete, just as life’s tasks are also very real and concrete.”
The opening of the Parsha teaches us that the most important goals in life are not contemplating abstracts and philosophies, but rather the nitty-gritty details of how we behave every minute of the day. This is also the reason taht Jewish Law consists almost entirely of techinical details, rather than sweeping statements about “belief” or “philosophy”. It is in these details that we define our relationship with the Divine.
To answer this question, we must digress to look at the origin of idolatry, which Avraham dedicated his life to refuting. Obviously people were not so naive as to spend 15 minutes building an idol, set it on a pedestal, and then become confused as to who created whom. Rather, the chain of events which led up to idolatry was as follows. Many things in this world appear to have no apparent function other than their beauty. For example, to you or I it would make very little difference if, instead of 75 billion stars, there were two missing. If the only purpose that G-d has for creating the stars is for beauty, then it would seem that we should spend time contemplating that beauty. Since the stars are not visible during the daytime, doesn’t it make sense to make pictures and replicas of them so we can spend more time involved in the wonders of creation? Perhaps we should set aside regular times for this contemplation, formalising our spirituality in order to reach a greater understanding? And since some people are more spiritually inclined than others, it would make sense that we should have them instruct us as to how to best understand the wisdom of the stars. Soon enough, you have an entire religion built up, worshipping idols of stars.
This is the process that occurred in the generations prior to Avraham’s, and this was the society in which he was raised. At which point did they make their mistake? Surely the last step of worshipping the stars was merely an inevitable consequence of everything that had gone before. In fact, the real mistake was the first step, searching the heavens for spirituality. What Avraham realised, was that the purpose of life was not meditation of the sublime, but rather the hands on, day to day activities. It was these that we should concentrate on. That is why he dedicated his life to helping others: not because he was the “nice guy” of the ancient world, but because he saw this as the purpose of mankind.
Therefore, to return to our questions, it was obvious to Avraham that he was obligated to run out to greet guests, even if it meant interrupting his dialogue with G-d. The purpose of existence was not contemplating the Divine, but rather the small details of our daily conduct. He knew that since G-d had chosen him, and singled him out to begin the Jewish nation, that G-d agreed with him that this was the correct path.
In Victor E. Frankl’s book, ‘Man’s Search for Meaning’, in the section describing his experiences in concentration camps during the holocaust, he summarises this idea very well. He writes: “We needed to stop asking about the meaning of life, and instead to think of ourselves as those who were being questioned by life-daily and hourly. Our answer must consist, not in talk and meditation, but in right actions and right conduct...”Life” does not mean something vague, but something very real and concrete, just as life’s tasks are also very real and concrete.”
The opening of the Parsha teaches us that the most important goals in life are not contemplating abstracts and philosophies, but rather the nitty-gritty details of how we behave every minute of the day. This is also the reason taht Jewish Law consists almost entirely of techinical details, rather than sweeping statements about “belief” or “philosophy”. It is in these details that we define our relationship with the Divine.
Sunday, October 21, 2007
Parshat Vayera 3
The Midrash Tanchuma (quoted in part by Rashi to Genesis 18; 1) explains why G-d appeared to Avraham in Alonei Mamre:
Avraham had three close friends, Aner, Eshkol and Mamre. When G-d told Avraham to circumcise himself he asked each of them for advice. Aner told him that he would endanger himself if the relatives of the kings came for revenge and would be unable to flee. Eshkol said to him that it was dangerous at his age to perform this operation. Mamre replied, “What are you asking for advice for? G-d has saved you from the fiery furnace into which you were thrown by Nimrod, and performed miracles for you and saved you from the four kings. Were it not for Him and his powers you would have been killed. G-d saved all of your 248 limbs and organs, and yet when He asks you to sacrifice a little bit of one part of your body you come to me for advice?” Because Mamre gave Avraham the advice G-d chose to reveal Himself to Avraham in his territory. This is why the Torah says “G-d appeared to [Avraham] in the fields of Mamre”.
Why did Avraham chose to ask advice, surely after all that he had been through and all the tests that he had faced he would not doubt G-d’s commands. And why did Avraham not follow the majority opinion to not circumcise himself. Aner and Eshkol’s advice seems as valid as Mamre’s.
Avraham and Sarah devoted themselves to bringing the message of monotheism to the world. Wherever they travelled they would gather people to them and show them the foolishness of idolatry, and the truth of a belief in one G-d. These people in turn would continue to teach others about G-d, and bring more people close to G-d. The person closest to Avraham was his servant Eliezer, and Avraham had assumed that he who would inherit him and continue with Avraham’s work.
To be able to make an impact on the world, Avraham needed to be preaching a universal message. Any religious beliefs or requirements that would set Avraham and his followers apart from the rest of society would minimise the number of people who would join the faith. Though Avraham was not afraid to set himself apart from the rest of society (he is called Ivri because he set himself on one bank of the river even though the whole world was on the other side), he thought that the future of monotheism was with those he could influence. He was therefore concerned to attract as many followers as possible.
However, G-d had other plans. G-d knew that Judaism would not be continued through those who had become attached to Avraham. They were more influenced by his personality than his beliefs, and without Avraham at the helm they gave up and disappeared from history. Despite all the followers that Avraham had gathered during his lifetime, when the Jews went down to Egypt, only Ya’akov and his immediate family remained.
Avraham underestimated the need for an heir to ensure the continuation of monotheism. He also failed to realise that it is through the uniqueness of the future Jewish nation that they will survive. When G-d told him to circumcise himself and his entire household, he didn’t question G-d’s commands. However he wanted to understand them. How would others react to Avraham making himself physically different than any other nation? Could he retain converts and allies if he alienated himself through circumcision? Therefore he first asked his three close friends for their advice.
Avraham would have performed G-d’s command regardless of the advice he received, which is why he didn’t follow the majority opinion. He wanted to gauge the response of others. Though Aner and Eshkol gave seemingly sensible advice, they showed their lack of faith in G-d. They were looking at the normal course of events, and didn’t realise that Avraham’s realtionship with G-d was beyond the natural cycle. Only Mamre understood that the whole religion of Avraham was based on continued miracles. Avraham perceived from Mamre’s advice that though many of the nations may choose not to understand the relationship of Avraham and his descendants with G-d, if they would look with an open mind they could come to terms with the uniqueness of the nation. Circumcision was a prerequisite for Yitzchak’s birth, because only once Avraham had himself shown to the world that Judaism is beyond the natural order, would G-d perform the miracle of giving him and Sarah a child.
It is the individuality and uniqueness of Judaism that have kept the nation alive for over 3000 years. Whenever the Jews tried to become like the surrounding nations they have grown weak and slowly disappeared. Only through the uniqueness symbolised by circumcision, and shown through the miraculous birth of Yitzchak, have they been able to remain a nation, and make the uniqueness of G-d known in the world.
The Malbim captures this idea in his commentary to the verse “Av Hamon Goyim” (17; 5) which is the meaning of the name Avraham: “Do not think that the nations will reject you becasue you have circumcised yourself. On the contrary, as a result of your distinction they will regard you as their guide and patriarch.”
Avraham had three close friends, Aner, Eshkol and Mamre. When G-d told Avraham to circumcise himself he asked each of them for advice. Aner told him that he would endanger himself if the relatives of the kings came for revenge and would be unable to flee. Eshkol said to him that it was dangerous at his age to perform this operation. Mamre replied, “What are you asking for advice for? G-d has saved you from the fiery furnace into which you were thrown by Nimrod, and performed miracles for you and saved you from the four kings. Were it not for Him and his powers you would have been killed. G-d saved all of your 248 limbs and organs, and yet when He asks you to sacrifice a little bit of one part of your body you come to me for advice?” Because Mamre gave Avraham the advice G-d chose to reveal Himself to Avraham in his territory. This is why the Torah says “G-d appeared to [Avraham] in the fields of Mamre”.
Why did Avraham chose to ask advice, surely after all that he had been through and all the tests that he had faced he would not doubt G-d’s commands. And why did Avraham not follow the majority opinion to not circumcise himself. Aner and Eshkol’s advice seems as valid as Mamre’s.
Avraham and Sarah devoted themselves to bringing the message of monotheism to the world. Wherever they travelled they would gather people to them and show them the foolishness of idolatry, and the truth of a belief in one G-d. These people in turn would continue to teach others about G-d, and bring more people close to G-d. The person closest to Avraham was his servant Eliezer, and Avraham had assumed that he who would inherit him and continue with Avraham’s work.
To be able to make an impact on the world, Avraham needed to be preaching a universal message. Any religious beliefs or requirements that would set Avraham and his followers apart from the rest of society would minimise the number of people who would join the faith. Though Avraham was not afraid to set himself apart from the rest of society (he is called Ivri because he set himself on one bank of the river even though the whole world was on the other side), he thought that the future of monotheism was with those he could influence. He was therefore concerned to attract as many followers as possible.
However, G-d had other plans. G-d knew that Judaism would not be continued through those who had become attached to Avraham. They were more influenced by his personality than his beliefs, and without Avraham at the helm they gave up and disappeared from history. Despite all the followers that Avraham had gathered during his lifetime, when the Jews went down to Egypt, only Ya’akov and his immediate family remained.
Avraham underestimated the need for an heir to ensure the continuation of monotheism. He also failed to realise that it is through the uniqueness of the future Jewish nation that they will survive. When G-d told him to circumcise himself and his entire household, he didn’t question G-d’s commands. However he wanted to understand them. How would others react to Avraham making himself physically different than any other nation? Could he retain converts and allies if he alienated himself through circumcision? Therefore he first asked his three close friends for their advice.
Avraham would have performed G-d’s command regardless of the advice he received, which is why he didn’t follow the majority opinion. He wanted to gauge the response of others. Though Aner and Eshkol gave seemingly sensible advice, they showed their lack of faith in G-d. They were looking at the normal course of events, and didn’t realise that Avraham’s realtionship with G-d was beyond the natural cycle. Only Mamre understood that the whole religion of Avraham was based on continued miracles. Avraham perceived from Mamre’s advice that though many of the nations may choose not to understand the relationship of Avraham and his descendants with G-d, if they would look with an open mind they could come to terms with the uniqueness of the nation. Circumcision was a prerequisite for Yitzchak’s birth, because only once Avraham had himself shown to the world that Judaism is beyond the natural order, would G-d perform the miracle of giving him and Sarah a child.
It is the individuality and uniqueness of Judaism that have kept the nation alive for over 3000 years. Whenever the Jews tried to become like the surrounding nations they have grown weak and slowly disappeared. Only through the uniqueness symbolised by circumcision, and shown through the miraculous birth of Yitzchak, have they been able to remain a nation, and make the uniqueness of G-d known in the world.
The Malbim captures this idea in his commentary to the verse “Av Hamon Goyim” (17; 5) which is the meaning of the name Avraham: “Do not think that the nations will reject you becasue you have circumcised yourself. On the contrary, as a result of your distinction they will regard you as their guide and patriarch.”
Parshat Vayera 2
In our Torah portion Avraham argues with G-d over the fate of Sodom and Gomorra. When G-d tells him that these cities are about to be destroyed for their wickedness Avraham begins protracted negotiations to try and save the inhabitants. “Perhaps there are fifty righteous people in the city?”... “Maybe there are forty five”... until finally “Would you destroy the city for the sake of ten [righteous people]?” (Genesis 18; 24-32).
Rashi explains that Sodom was actually a metropolis of five separate cities, so that when Avraham mentioned fifty he was praying that G-d save all five cities for the sake of ten righteous people in each. Similarly, forty, thirty, twenty and ten were entreaties to spare at least some of the cities if any would contain ten righteous people. When Avraham asked whether there were forty five righteous people he was asking G-d to make up the minyan (so to speak) if there were at least nine righteous people in each city. When he realised that there were not even nine people worthy of being saved Avraham conceded defeat and stopped praying on their behalf. Rashi adds that Avraham did not pray on behalf of less than nine, because he knew that in the time of Noach there were eight righteous people (Noach, his wife, their three sons and their wives), yet that was not sufficient to avoid the flood.
Rav Chaim Shmuelevitz asks how Avraham could have taken Noach as his role model? Isiah describes the flood as the “waters of Noach” (54; 9), and the commentaries there explain that the flood is called Noach’s flood because he is held partially responsible. He should have prayed for his generation to be spared, but instead he was only concerned with saving himself and his family. If Noach is criticised for not having prayed, how could Avraham have learnt from him? Conversely, if there were only eight righteous people in Noach’s time, and that was not enough to save the world, why is he held accountable for not having prayed?
The Rabbis tell us that before Pharaoh decided to kill all the baby boys born to the Israelites in Egypt he asked his three main advisors for their opinion. Bilam encouraged him, and was eventually killed, Job remained silent, and was later afflicted with great suffering, and Jethro fled, and merited that his descendants would be part of the Jewish nation. Clearly there was no way of preventing Pharaoh from carrying out his evil intentions, which is why Jethro was forced to flee. If so, why was Job punished for his silence, even had he protested it would not have changed the outcome?
We have a tradition that punishment from G-d is never vindictive, but is in order to correct a character flaw that led to the transgression. Rabbi Shmuelevitz explains that the afflictions of Job were not in order to make him suffer, but to make him cry out to G-d. His silence in Pharaoh's court showed that he didn’t identify with the pain and suffering of others. How could anyone remain silent when they hear about such a monstrous plan. He was not being punished for not preventing Pharaoh's decree, for that was impossible, but for not having cried out at the anguish of others.
This is the same reason that Noach is held responsible for the flood. Not that his prayers could have averted G-d’s decree of destruction for the world, because he knew that G-d would not spare the entire world for the sake of only eight people. But nevertheless, he should not have remained silent. Because he did not identify with the suffering of others he was forced to tend to and care for all the animals in the ark for a year. He soon learnt the importance of caring for the needs of others.
Avraham on the other hand had already prayed so hard for the people of Sodom that he was forced to apologise for his behaviour. Once he reached a point where he knew that his prayers would be futile he desisted from his protest, but only after he had shown how sympathetic he was to their plight. This is why Noach is criticised for his actions, while Avraham is praised.
Rashi explains that Sodom was actually a metropolis of five separate cities, so that when Avraham mentioned fifty he was praying that G-d save all five cities for the sake of ten righteous people in each. Similarly, forty, thirty, twenty and ten were entreaties to spare at least some of the cities if any would contain ten righteous people. When Avraham asked whether there were forty five righteous people he was asking G-d to make up the minyan (so to speak) if there were at least nine righteous people in each city. When he realised that there were not even nine people worthy of being saved Avraham conceded defeat and stopped praying on their behalf. Rashi adds that Avraham did not pray on behalf of less than nine, because he knew that in the time of Noach there were eight righteous people (Noach, his wife, their three sons and their wives), yet that was not sufficient to avoid the flood.
Rav Chaim Shmuelevitz asks how Avraham could have taken Noach as his role model? Isiah describes the flood as the “waters of Noach” (54; 9), and the commentaries there explain that the flood is called Noach’s flood because he is held partially responsible. He should have prayed for his generation to be spared, but instead he was only concerned with saving himself and his family. If Noach is criticised for not having prayed, how could Avraham have learnt from him? Conversely, if there were only eight righteous people in Noach’s time, and that was not enough to save the world, why is he held accountable for not having prayed?
The Rabbis tell us that before Pharaoh decided to kill all the baby boys born to the Israelites in Egypt he asked his three main advisors for their opinion. Bilam encouraged him, and was eventually killed, Job remained silent, and was later afflicted with great suffering, and Jethro fled, and merited that his descendants would be part of the Jewish nation. Clearly there was no way of preventing Pharaoh from carrying out his evil intentions, which is why Jethro was forced to flee. If so, why was Job punished for his silence, even had he protested it would not have changed the outcome?
We have a tradition that punishment from G-d is never vindictive, but is in order to correct a character flaw that led to the transgression. Rabbi Shmuelevitz explains that the afflictions of Job were not in order to make him suffer, but to make him cry out to G-d. His silence in Pharaoh's court showed that he didn’t identify with the pain and suffering of others. How could anyone remain silent when they hear about such a monstrous plan. He was not being punished for not preventing Pharaoh's decree, for that was impossible, but for not having cried out at the anguish of others.
This is the same reason that Noach is held responsible for the flood. Not that his prayers could have averted G-d’s decree of destruction for the world, because he knew that G-d would not spare the entire world for the sake of only eight people. But nevertheless, he should not have remained silent. Because he did not identify with the suffering of others he was forced to tend to and care for all the animals in the ark for a year. He soon learnt the importance of caring for the needs of others.
Avraham on the other hand had already prayed so hard for the people of Sodom that he was forced to apologise for his behaviour. Once he reached a point where he knew that his prayers would be futile he desisted from his protest, but only after he had shown how sympathetic he was to their plight. This is why Noach is criticised for his actions, while Avraham is praised.
Saturday, October 20, 2007
Parshat Vayera
When G-d tells Avraham that He is about to destroy Sodom and Gemorrah, Avraham pleads and bargains with G-d to save those cities and their inhabitants. During the negotiations, Avraham shows his humility by describing himself as “mere earth and ashes” (Genesis 18; 27). Rabbi Yonasan Eibschitz points out that with the double phrase of ‘earth and ashes’ Avraham is seeking extra merit for the people of Sodom. ‘Earth’ stresses the fact that people are only mortal, and their origin is in the earth. With such a background it is only natural that people are drawn to sin, since the base element of their physical body draws the soul away from G-d.
However, Avraham himself show the futility of this claim. If he was able to surmount such humble origins, and elevate himself to the service of G-d, what excuse do the people of Sodom have? Elsewhere in the Tanach we find a similar claim. The Tzorfati woman asks Eliyahu to leave her home, saying: “Have you come to me to show up my sins, to kill my son?” (IKings 17; 18). Though she was one of the few righteous people of the generation, compared to Eliyahu she felt inadequate, and any shortcomings that she had were highlighted by his near perfection. Though Avraham was arguing on behalf of the Sodomites, his personal commitment showed up their faults. Therefore he added ‘ash’, as a reminder of the fact that he had survived being thrown into a furnace by Nimrod, in Ur Kasdim. Though he survived miraculously, he could have been burnt to ash. Since he personally experienced the miracle of surviving the furnace, he had a greater debt of gratitude to G-d. Therefore he describes himself as ash to plead on behalf of the Sodomites that because they had not experienced this Divine salvation G-d could not reasonably expect such a high level of behaviour from them.
There is another dimension to Avraham describing himself as ‘earth’. G-d changed his name to Avraham, meaning ‘father of many nations’ because Avraham felt an affinity with people of every nation and origin. He was able to see the intrinsic holiness within each person, and bring out that goodness, leading to spiritual growth. Therefore he is like the earth, which spreads across national boundaries indiscriminately. Earth is also the environment in which seeds grow, turning the smallest ‘spark’ of life into trees and flowers.
This ‘mineral’ description of Avraham is in sharp contrast to that of Lot’s wife. After fleeing from Sodom, she looked back to see the destruction, and was turned into a pillar of salt (19; 26). The pillar, which is firmly rooted to a geographical location is the opposite of the earth which covers almost all of the globe. Also, salt is singled out in Midrashic literature as the most infertile substance. For example, when the Romans destroyed Jerusalem, they ploughed it with salt to try and prevent it’s resettlement.
Avraham’s name shows his ability to reach out to everybody. Lot’s wife, according to Midrashic literature (e.g. Ramban to 19; 17) was named Irit, which means ‘city dweller’. She was firmly attached to her locale to the point where she was unable to leave, even though it cost her her life. Avraham’s humility made him the international man, Lot’s wife epitomised the Sodomite mentality of ‘what’s mine is mine’ (Ethics of the Fathers 5; 10), which prevented any connection or feeling of fraternity with any visitors or strangers.
Yet these three minerals, earth, ash and salt all come together on the altar in the Temple. The main altar is known as the Mizbeach HaAdama (earthen altar), and their were always ashes on it. In addition, the Torah commands that each sacrifice must be accompanied by a small amount of salt (Leviticus 2: 13). This symbolises the dual nature of the Temple and the Jewish people, as both concerned with the welfare of the world, and personifying humility, while at the same time clinging to the laws, traditions and customs that have been practised through the millennia.
However, Avraham himself show the futility of this claim. If he was able to surmount such humble origins, and elevate himself to the service of G-d, what excuse do the people of Sodom have? Elsewhere in the Tanach we find a similar claim. The Tzorfati woman asks Eliyahu to leave her home, saying: “Have you come to me to show up my sins, to kill my son?” (IKings 17; 18). Though she was one of the few righteous people of the generation, compared to Eliyahu she felt inadequate, and any shortcomings that she had were highlighted by his near perfection. Though Avraham was arguing on behalf of the Sodomites, his personal commitment showed up their faults. Therefore he added ‘ash’, as a reminder of the fact that he had survived being thrown into a furnace by Nimrod, in Ur Kasdim. Though he survived miraculously, he could have been burnt to ash. Since he personally experienced the miracle of surviving the furnace, he had a greater debt of gratitude to G-d. Therefore he describes himself as ash to plead on behalf of the Sodomites that because they had not experienced this Divine salvation G-d could not reasonably expect such a high level of behaviour from them.
There is another dimension to Avraham describing himself as ‘earth’. G-d changed his name to Avraham, meaning ‘father of many nations’ because Avraham felt an affinity with people of every nation and origin. He was able to see the intrinsic holiness within each person, and bring out that goodness, leading to spiritual growth. Therefore he is like the earth, which spreads across national boundaries indiscriminately. Earth is also the environment in which seeds grow, turning the smallest ‘spark’ of life into trees and flowers.
This ‘mineral’ description of Avraham is in sharp contrast to that of Lot’s wife. After fleeing from Sodom, she looked back to see the destruction, and was turned into a pillar of salt (19; 26). The pillar, which is firmly rooted to a geographical location is the opposite of the earth which covers almost all of the globe. Also, salt is singled out in Midrashic literature as the most infertile substance. For example, when the Romans destroyed Jerusalem, they ploughed it with salt to try and prevent it’s resettlement.
Avraham’s name shows his ability to reach out to everybody. Lot’s wife, according to Midrashic literature (e.g. Ramban to 19; 17) was named Irit, which means ‘city dweller’. She was firmly attached to her locale to the point where she was unable to leave, even though it cost her her life. Avraham’s humility made him the international man, Lot’s wife epitomised the Sodomite mentality of ‘what’s mine is mine’ (Ethics of the Fathers 5; 10), which prevented any connection or feeling of fraternity with any visitors or strangers.
Yet these three minerals, earth, ash and salt all come together on the altar in the Temple. The main altar is known as the Mizbeach HaAdama (earthen altar), and their were always ashes on it. In addition, the Torah commands that each sacrifice must be accompanied by a small amount of salt (Leviticus 2: 13). This symbolises the dual nature of the Temple and the Jewish people, as both concerned with the welfare of the world, and personifying humility, while at the same time clinging to the laws, traditions and customs that have been practised through the millennia.
Vayera Summary
Avraham sees three angels in the guise of men and offers them hospitality. They tell him that in one year’s time Sarah will bear him a son. G-d tells Avraham that He plans to destroy Sodom because of their wickedness. Avraham bargains unsuccessfully on their behalf. The angels arrive in Sodom and spend the night with Lot. The inhabitants of the city prove their wickedness and the angels save Lot and his family, as G-d destroys the city. Because Lot’s wife turns to watch the destruction, she becomes a pillar of salt. Lot’s two daughters, fearing that they are the only survivors of global destruction, get their father drunk and have sexual relations with him. They become pregnant and bear sons. One daughter names her son Moav and the other names her son Amon.
Avraham and Sarah migrate to Gerar, and claim that they are brother and sister. Avimelech takes Sarah to become his wife, but is warned by G-d in a dream that he will die if he touches her. Avimelech returns Sarah to Avraham and gives him sheep, cattle and servants. He also offers Avraham his choice of land.
G-d fulfils His promise to Sarah, she becomes pregnant and gives birth to Yitzchak. As Yitzchak grows up, Sarah sees Hagar’s son Yishmael playing games that endanger his life, in order that Yishmael be Avraham’s sole inheritor. She tells Avraham to expel Hagar and Yishmael from the house and, after confirmation from G-d that this is what he must do, Avraham agrees. Hagar wanders into the desert with her son, but their water and supplies are soon used up. She abandons Yishmael but an angel appears to her, and tells her that G-d has heard and answered the prayers of her son, and shows her a spring of water. They remain desert dwellers, and Hagar takes an Egyptian wife for Yishmael.
At that time, Avimelech, and Pichol his minister of defence, come to Avraham and seal a pact with him, that he not harm them or their children or grandchildren. Avraham castigates them about their servants confiscating the wells that he has dug. They swear, and call the place Be’er-Sheva to remember the oath.
G-d tests Avraham by commanding him to offer Yitzchak as a sacrifice. Avraham sets off, accompanied by his son and two servants. After three days they arrive at the designated mountain. Avraham and Yitzchak proceed alone. Yitzchak is bound on the altar, but as Avraham holds the knife over his throat to slaughter him, an angel appears and commands him not to harm the child because G-d now recognises his loyalty. Avraham offers a ram that is caught in thorns in place of his son. The angel appears again and promises that G-d will bless him and his descendants. Avraham calls the place Hashem Yira’eh. They return to the waiting servants, continue together to Be’er-Sheva, and dwell there.
The Parsha concludes with the genealogy of Abraham’s brother Nachor, and mentions the birth of Nachor’s granddaughter Rivka (Rebecca).
Avraham and Sarah migrate to Gerar, and claim that they are brother and sister. Avimelech takes Sarah to become his wife, but is warned by G-d in a dream that he will die if he touches her. Avimelech returns Sarah to Avraham and gives him sheep, cattle and servants. He also offers Avraham his choice of land.
G-d fulfils His promise to Sarah, she becomes pregnant and gives birth to Yitzchak. As Yitzchak grows up, Sarah sees Hagar’s son Yishmael playing games that endanger his life, in order that Yishmael be Avraham’s sole inheritor. She tells Avraham to expel Hagar and Yishmael from the house and, after confirmation from G-d that this is what he must do, Avraham agrees. Hagar wanders into the desert with her son, but their water and supplies are soon used up. She abandons Yishmael but an angel appears to her, and tells her that G-d has heard and answered the prayers of her son, and shows her a spring of water. They remain desert dwellers, and Hagar takes an Egyptian wife for Yishmael.
At that time, Avimelech, and Pichol his minister of defence, come to Avraham and seal a pact with him, that he not harm them or their children or grandchildren. Avraham castigates them about their servants confiscating the wells that he has dug. They swear, and call the place Be’er-Sheva to remember the oath.
G-d tests Avraham by commanding him to offer Yitzchak as a sacrifice. Avraham sets off, accompanied by his son and two servants. After three days they arrive at the designated mountain. Avraham and Yitzchak proceed alone. Yitzchak is bound on the altar, but as Avraham holds the knife over his throat to slaughter him, an angel appears and commands him not to harm the child because G-d now recognises his loyalty. Avraham offers a ram that is caught in thorns in place of his son. The angel appears again and promises that G-d will bless him and his descendants. Avraham calls the place Hashem Yira’eh. They return to the waiting servants, continue together to Be’er-Sheva, and dwell there.
The Parsha concludes with the genealogy of Abraham’s brother Nachor, and mentions the birth of Nachor’s granddaughter Rivka (Rebecca).
Tuesday, October 16, 2007
Tosefet Bracha Lech Lecha
I will bless those who bless you, and those who curse you I will curse. (12: 2)
From a simple reading of the words it seems that those who bless Avram will be blessed by G-d earlier, before they bless him, but those who curse him will only be cursed after they have done so. This is the meaning of the words “I will bless (previously) those who bless you, and those who curse you I will curse (afterwards). To be parallel the verse should have said “I will curse those who curse you”. This requires explanation:
The intention of the verse may be that the blessing of a rich man is more valuable than the blessing of a pauper. Conversely the curse of a poor man is worse than the curse of a wealthy person.
Because a rich person is stuffed full of everything good, when he blesses he blesses with plenty of goodness, since just having average wealth is considered ‘normal’ for him, therefore it would not be considered by him to be a blessing. So when he blesses with goodness his blessing is expansive and beyond the average wealth. For a pauper it is the opposite, since his soul is empty from the goodness of life, and he lives on a crust of bread, his concept of blessing is stunted and limited, and he would consider even a meagre existence to be a blessing.
Therefore G-d wanted that those who bless Avraham should be able to conceive of a generous blessing. That is why G-d gave them blessing beforehand, so that when they come to bless Avraham they will bless with plenty. So the verse says “I will bless those who bless you”.
With a curse it is the opposite. Someone who is stuffed full of goodness, when he curses he thinks of someone who has meat and wine, but not of such good quality. However a poor person, since he knows starvation, curses with famine and thirst.
When G-d wants that someone who curses Avraham will themselves be cursed, He wants them first to curse while they still have wealth and only afterwards to be cursed themselves. So the verse says “Those who curse you I will curse”, they will only be cursed after they have cursed Avraham, in order to limit the severity of their curse.
This explains the order of the words in the verse.
From a simple reading of the words it seems that those who bless Avram will be blessed by G-d earlier, before they bless him, but those who curse him will only be cursed after they have done so. This is the meaning of the words “I will bless (previously) those who bless you, and those who curse you I will curse (afterwards). To be parallel the verse should have said “I will curse those who curse you”. This requires explanation:
The intention of the verse may be that the blessing of a rich man is more valuable than the blessing of a pauper. Conversely the curse of a poor man is worse than the curse of a wealthy person.
Because a rich person is stuffed full of everything good, when he blesses he blesses with plenty of goodness, since just having average wealth is considered ‘normal’ for him, therefore it would not be considered by him to be a blessing. So when he blesses with goodness his blessing is expansive and beyond the average wealth. For a pauper it is the opposite, since his soul is empty from the goodness of life, and he lives on a crust of bread, his concept of blessing is stunted and limited, and he would consider even a meagre existence to be a blessing.
Therefore G-d wanted that those who bless Avraham should be able to conceive of a generous blessing. That is why G-d gave them blessing beforehand, so that when they come to bless Avraham they will bless with plenty. So the verse says “I will bless those who bless you”.
With a curse it is the opposite. Someone who is stuffed full of goodness, when he curses he thinks of someone who has meat and wine, but not of such good quality. However a poor person, since he knows starvation, curses with famine and thirst.
When G-d wants that someone who curses Avraham will themselves be cursed, He wants them first to curse while they still have wealth and only afterwards to be cursed themselves. So the verse says “Those who curse you I will curse”, they will only be cursed after they have cursed Avraham, in order to limit the severity of their curse.
This explains the order of the words in the verse.
Sunday, October 14, 2007
Parshat Lech Lecha
The Ramban in his commentary on this week’s Torah portion (12; 6 and 10) explains the reason that the Torah goes to such lengths to explain all the details of the lives of the Patriarchs. Based on the Midrash Tanchuma (9) he says that all the actions of the Patriarchs and Matriarchs were precursors of the events that would happen to their descendants in later generations. In a sense their actions and reactions became part of the national psyche to such an extent that they were replayed many times throughout history.
So it is not surprising to find that the war between Avraham and the four kings (chapter 13) hints at future events. The Midrash (Bereishis Rabba 42; 2) states that “The four kings mentioned here hint at the Four Kingdoms (who would later subjugate the Jewish people): the kingdoms of Babylon, Media, Greece and Edom (Rome)”. Ramban (14; 1) explains in more detail: “This whole episode happened to Avraham to indicate that four kingdoms would arise in the world. Eventually, his descendants would overcome them, and the kingdoms would fall into their hands”.
The leader of the four kings was Amrafel, king of Shinar. We know from last week’s Torah reading that Shinar is another word for Babylon (11; 2), so clearly Amrafel symbolises the Babylonian exile, which is also described in Daniel (2; 38) as the most important exile. In Nebuchadnezzar’s dream of the statue symbolising the exiles, Babylon is the head, made of gold. What is even more interesting is that Amrafel was a pseudonym of Nimrod’s. Rashi explains the name Nimrod as related to the word Mered, rebellion, because he was the chief instigator of the building of the tower of Babel. However he explains that Amrafel literally means “told him to fall”, which is a reference to Nimrod’s casting Avraham into the furnace. What Rashi doesn’t say is that Nimrod also means “told him to fall”, in Aramaic. So the two traits which best describe Nimrod are his idolatrous rebellion against G-d, and throwing Avraham into the furnace.
The Rabbi’s teach us that the four exiles correspond to the four cardinal sins of idolatry, sexual licentiousness, murder and causeless hatred. The sin which is most associated with the Babylonian exile is idolatry. Daniel (3) relates that Nebuchadnezzar set up a golden statue and commanded all his subjects to bow down to it. Three of his Jewish advisors, Chananiah, Misha’el and Azariah, refused to prostrate themselves to it. Nebuchadnezzar told them “If you do not prostrate yourselves, you will immediately be thrown into a fiery, burning furnace; and who is the god who can save you from my hands?” (verse 15).
This is so similar to the Midrash about Avraham and Nimrod: Nimrod looked the boy [Avraham] over and started his interrogation. He asked him to bow down to fire. Avraham shot back: “How can I bow down to fire, when water will put out the fire?” Nimrod, his anger quickly rising, shouted out, “Bow down to water.” Again, Avraham had an answer: “How can I bow down to water, when the clouds on high contain water?” Nimrod responded: “Bow down to the clouds!” Avraham responded: “What about the wind that disperses the clouds?” And Nimrod: “Bow down to the wind!” Avraham answered still again: “But what of man, who contains wind (the Hebrew word for wind is “ruach” which can also refer to the life force found in living creatures)?” Nimrod had enough of this game and finally said: “Enough of your words, I worship only fire and into the furnace you go. Your God will come, you pray to Him and He will save you!”.
However, there is an important difference between Nimrod and Nebuchadnezzar. Even after Avraham survived in the furnace Nimrod was still prepared to wage war against him. He remained unconvinced of the supremacy of G-d. But Nebuchadnezzar recognised the miracle that he witnessed, “Nebuchadnezzar exclaimed and said, ‘Blessed is the G-d of Shadrach Mashach and Abed-nego (Chananiah, Misha’el and Azariah), Who sent His angel and saved His servants who relied on Him.… for there is no other god able to save in this manner.” (Daniel 3; 28-9).
So it is not surprising to find that the war between Avraham and the four kings (chapter 13) hints at future events. The Midrash (Bereishis Rabba 42; 2) states that “The four kings mentioned here hint at the Four Kingdoms (who would later subjugate the Jewish people): the kingdoms of Babylon, Media, Greece and Edom (Rome)”. Ramban (14; 1) explains in more detail: “This whole episode happened to Avraham to indicate that four kingdoms would arise in the world. Eventually, his descendants would overcome them, and the kingdoms would fall into their hands”.
The leader of the four kings was Amrafel, king of Shinar. We know from last week’s Torah reading that Shinar is another word for Babylon (11; 2), so clearly Amrafel symbolises the Babylonian exile, which is also described in Daniel (2; 38) as the most important exile. In Nebuchadnezzar’s dream of the statue symbolising the exiles, Babylon is the head, made of gold. What is even more interesting is that Amrafel was a pseudonym of Nimrod’s. Rashi explains the name Nimrod as related to the word Mered, rebellion, because he was the chief instigator of the building of the tower of Babel. However he explains that Amrafel literally means “told him to fall”, which is a reference to Nimrod’s casting Avraham into the furnace. What Rashi doesn’t say is that Nimrod also means “told him to fall”, in Aramaic. So the two traits which best describe Nimrod are his idolatrous rebellion against G-d, and throwing Avraham into the furnace.
The Rabbi’s teach us that the four exiles correspond to the four cardinal sins of idolatry, sexual licentiousness, murder and causeless hatred. The sin which is most associated with the Babylonian exile is idolatry. Daniel (3) relates that Nebuchadnezzar set up a golden statue and commanded all his subjects to bow down to it. Three of his Jewish advisors, Chananiah, Misha’el and Azariah, refused to prostrate themselves to it. Nebuchadnezzar told them “If you do not prostrate yourselves, you will immediately be thrown into a fiery, burning furnace; and who is the god who can save you from my hands?” (verse 15).
This is so similar to the Midrash about Avraham and Nimrod: Nimrod looked the boy [Avraham] over and started his interrogation. He asked him to bow down to fire. Avraham shot back: “How can I bow down to fire, when water will put out the fire?” Nimrod, his anger quickly rising, shouted out, “Bow down to water.” Again, Avraham had an answer: “How can I bow down to water, when the clouds on high contain water?” Nimrod responded: “Bow down to the clouds!” Avraham responded: “What about the wind that disperses the clouds?” And Nimrod: “Bow down to the wind!” Avraham answered still again: “But what of man, who contains wind (the Hebrew word for wind is “ruach” which can also refer to the life force found in living creatures)?” Nimrod had enough of this game and finally said: “Enough of your words, I worship only fire and into the furnace you go. Your God will come, you pray to Him and He will save you!”.
However, there is an important difference between Nimrod and Nebuchadnezzar. Even after Avraham survived in the furnace Nimrod was still prepared to wage war against him. He remained unconvinced of the supremacy of G-d. But Nebuchadnezzar recognised the miracle that he witnessed, “Nebuchadnezzar exclaimed and said, ‘Blessed is the G-d of Shadrach Mashach and Abed-nego (Chananiah, Misha’el and Azariah), Who sent His angel and saved His servants who relied on Him.… for there is no other god able to save in this manner.” (Daniel 3; 28-9).
Parshat Lech Lecha
“G-d said to Avram, ‘Go for yourself from your land, from your relatives, and from your father’s house to the land that I will show you’ … Avram took his wife Sarai and Lot, his brother’s son, and all their wealth that they had amassed, and the souls they made in Charan; and they left to go to the land of Canaan, and they came to the land of Canaan.” (Genesis 12; 1-5). This was one of Avraham’s ten tests (Ethics of the Fathers 5; 3); because he hearkened to G-d, and left his home, relatives and family, he showed his faith and trust in G-d. Yet this passage is remarkably similar to that immediately preceding. “Terach took his son Avram, and Lot the son of Charan, his grandson, and his daughter-in-law Sarai, the wife of Avram his son, and they departed with them from Ur Kasdim to go to the land of Canaan; they arrived at Charan and they settled there.” The Torah is not merely telling us the travelogue of Terach and his family, but seems to be implying a parallel between Avram and his father. Both set out for Canaan with their families. However, Avram arrived at his destination, whereas Terach gave up en route and settled in Charan. Surely G-d is as concerned with intent as with deed, therefore we should expect that Terach is praised for beginning the process which Avram was to complete.
Yet even from G-d’s instruction to Avram we see that this is not the case. “Go … from your father’s house...”. G-d explains to Avram that he is not to continue in his father’s path, but to make a new beginning, devoid of his past. Similarly, when Joshua gives his farewell address to the nation, he compares Avraham’s actions with those of Terach. “Your forefathers - Terach, the father of Avraham and the father of Nachor - always dwelt beyond the [Euphrates] river and they served other gods.” (24; 2). Avraham, the founding father of the nation, and the first to embrace monotheism, is contrasted with his father Terach who was still an idolater. Thus, rather than considering Terach meritorious for setting out for the Land of Israel, he has become the epitome of an idolater for his failure to reach that goal. In fact, it seems that Terach’s main failing was his inability to cross the river.
Avraham is described (Genesis 14; 13) as ‘Ivri’ (‘Hebrew’ lit. ‘from the other side’) because he came from the other side of the river. It seems that crossing the Euphrates river and entering into Israel is the crucial distinction between Avraham and Terach, between monotheistic service of G-d andidolatrous worship of alien gods. The Midrash highlights the difference in even starker terms: “I shall give to you and your descendants after you the land where you dwell, all the land of Canaan … and I will be for them as G-d” (17; 8). Rabbi Yudan said, if they enter the Land of Israel they accept G-d’s divinity, and if not they do not accept it.” How can such a simple journey make such a difference? Furthermore, Avraham was commanded by G-d to enter Israel; perhaps if Terach had received such an invitation he could have become the founder of our faith in place of Avraham.
The Midrash (Bereishis Rabbi 41) gives another explanation of the word Ivri. “Rabbi Yehuda says that all the world was on one side, and Avraham was on the other.” Avraham was the original iconoclast, he smashed the idols of the entire generation, and was not afraid to show the world that he was different, even if it meant putting his life at risk. He was prepared to live by his beliefs. Therefore G-d instructed him to cross the river, and enter into the Land of Canaan, the geographical distinction symbolising Avraham’s spiritual separation from the rest of the world.
On the other hand, when Terach reached Charan, he gave up the quest for spiritual growth. The Torah tells us that after arriving in Charan, Terach died at the age of 205 years old (11; 32). However, when we calculate his age upon arrival, we find that he didn’t die until long after Avraham had gone to Israel, and become famous as Avraham the Ivri. However the Torah tells us now that he died to write him out of the story. He failed to reach Israel, and cross the river, even though he recognised the importance of Israel and the symbolic meaning in going to the other side. Therefore he no longer has a part to play in the history and spiritual development of the Jewish nation. Furthermore, rather than dedicate himself to the goal of making G-d known in the world, Terach opted for the comfortable life in Charan. Because of this, the Torah not only considers him a failure, but also classes him as wicked. Rashi’s commentary to that verse states, “The verse calls him dead, for the wicked even during their lifetime are called ‘dead’, and the righteous even after their death are called ‘living’”.
Though it may seem that both Terach and Avraham set out on similar goals, only Avraham had the dedication and perseverance to realise that goal, and make G-d’s presence felt in the world. Terach knew what should be done, but failed to achieve it, and chose the easier option. Thus Jewish history leaves him on the sidelines, and brands him an idolater. Though he gave up worshipping idols made of wood or stone, he became subservient to that greater false god of personal comfort and security.
Yet even from G-d’s instruction to Avram we see that this is not the case. “Go … from your father’s house...”. G-d explains to Avram that he is not to continue in his father’s path, but to make a new beginning, devoid of his past. Similarly, when Joshua gives his farewell address to the nation, he compares Avraham’s actions with those of Terach. “Your forefathers - Terach, the father of Avraham and the father of Nachor - always dwelt beyond the [Euphrates] river and they served other gods.” (24; 2). Avraham, the founding father of the nation, and the first to embrace monotheism, is contrasted with his father Terach who was still an idolater. Thus, rather than considering Terach meritorious for setting out for the Land of Israel, he has become the epitome of an idolater for his failure to reach that goal. In fact, it seems that Terach’s main failing was his inability to cross the river.
Avraham is described (Genesis 14; 13) as ‘Ivri’ (‘Hebrew’ lit. ‘from the other side’) because he came from the other side of the river. It seems that crossing the Euphrates river and entering into Israel is the crucial distinction between Avraham and Terach, between monotheistic service of G-d andidolatrous worship of alien gods. The Midrash highlights the difference in even starker terms: “I shall give to you and your descendants after you the land where you dwell, all the land of Canaan … and I will be for them as G-d” (17; 8). Rabbi Yudan said, if they enter the Land of Israel they accept G-d’s divinity, and if not they do not accept it.” How can such a simple journey make such a difference? Furthermore, Avraham was commanded by G-d to enter Israel; perhaps if Terach had received such an invitation he could have become the founder of our faith in place of Avraham.
The Midrash (Bereishis Rabbi 41) gives another explanation of the word Ivri. “Rabbi Yehuda says that all the world was on one side, and Avraham was on the other.” Avraham was the original iconoclast, he smashed the idols of the entire generation, and was not afraid to show the world that he was different, even if it meant putting his life at risk. He was prepared to live by his beliefs. Therefore G-d instructed him to cross the river, and enter into the Land of Canaan, the geographical distinction symbolising Avraham’s spiritual separation from the rest of the world.
On the other hand, when Terach reached Charan, he gave up the quest for spiritual growth. The Torah tells us that after arriving in Charan, Terach died at the age of 205 years old (11; 32). However, when we calculate his age upon arrival, we find that he didn’t die until long after Avraham had gone to Israel, and become famous as Avraham the Ivri. However the Torah tells us now that he died to write him out of the story. He failed to reach Israel, and cross the river, even though he recognised the importance of Israel and the symbolic meaning in going to the other side. Therefore he no longer has a part to play in the history and spiritual development of the Jewish nation. Furthermore, rather than dedicate himself to the goal of making G-d known in the world, Terach opted for the comfortable life in Charan. Because of this, the Torah not only considers him a failure, but also classes him as wicked. Rashi’s commentary to that verse states, “The verse calls him dead, for the wicked even during their lifetime are called ‘dead’, and the righteous even after their death are called ‘living’”.
Though it may seem that both Terach and Avraham set out on similar goals, only Avraham had the dedication and perseverance to realise that goal, and make G-d’s presence felt in the world. Terach knew what should be done, but failed to achieve it, and chose the easier option. Thus Jewish history leaves him on the sidelines, and brands him an idolater. Though he gave up worshipping idols made of wood or stone, he became subservient to that greater false god of personal comfort and security.
Saturday, October 13, 2007
Lech Lecha Summary
G-d instructs Avram to leave his home in Charan, and go to the land of Canaan (Israel). G-d promises him that there he will become a great nation. Avram goes to Canaan, taking with him his wife Sarai, his nephew Lot, his servants and possessions, and those whom he had converted to belief in monotheism. When they arrive in Canaan they find that there is a famine there and they are forced to leave for Egypt. Realising that Sarai is a very beautiful woman, and that the Egyptians would kill her husband in order to marry her, Avram asks her to pretend to be his sister. Upon hearing of her beauty, Pharaoh abducts Sarai to his palace, but G-d afflicts him and his court with a plague so that he is forced to return her to Avram. He also gives them riches of cattle, silver and gold to ensure that the plague will cease.
They return to Canaan laden with wealth, which leads to an argument between the shepherds of Lot and Avram, about who owns the pasture land. To avoid dispute Avram suggests to Lot that they separate and offers him the pick of the land. Lot chooses the abundantly fertile land of Sodom, despite the fact that the inhabitants of the city are great sinners. After Lot has departed, G-d promises Avram that he will give the land of Israel to his descendants, and shows him its borders.
A world war breaks out, known as the war of the Four Kings against the Five Kings. The king of Sodom is defeated, and his subjects, including Lot, taken hostage. Avram and his servants chase after the victorious four kings and rescue Lot and all the other captives from them. The king of Sodom offers Avram the spoils of war as his reward for saving them, but Avram refuses them in order to show that his wealth comes from G-d, and not through the gifts of men.
G-d shows Avram the future of the Jewish nation in the “Brit Bein HaBetarim” (the Covenant Between the Pieces). He tells him that his descendants will be sent into exile and enslaved for 400 years, but that the fourth generation will return to Israel with great wealth.
Because Sarai is barren, she gives Avram her maidservant Hagar so that he may have children from her. Hagar becomes pregnant, but this leads to her becoming arrogant, and Sarai is very harsh with her. Hagar flees to the desert, but an angel appears to her and tells her to return to Avram and Sarai. Hagar gives birth to her son Ishmael when Avram is 86 years old.
When Avram is ninety nine years old, G-d commands him to circumcise himself, all the male members of his household and all his descendants as a sign of His covenant with them. G-d changes their names to Avraham and Sarah, and promises that, despite their advanced ages, they will have a son. On that same day Avraham fulfils the commandment of circumcision.
They return to Canaan laden with wealth, which leads to an argument between the shepherds of Lot and Avram, about who owns the pasture land. To avoid dispute Avram suggests to Lot that they separate and offers him the pick of the land. Lot chooses the abundantly fertile land of Sodom, despite the fact that the inhabitants of the city are great sinners. After Lot has departed, G-d promises Avram that he will give the land of Israel to his descendants, and shows him its borders.
A world war breaks out, known as the war of the Four Kings against the Five Kings. The king of Sodom is defeated, and his subjects, including Lot, taken hostage. Avram and his servants chase after the victorious four kings and rescue Lot and all the other captives from them. The king of Sodom offers Avram the spoils of war as his reward for saving them, but Avram refuses them in order to show that his wealth comes from G-d, and not through the gifts of men.
G-d shows Avram the future of the Jewish nation in the “Brit Bein HaBetarim” (the Covenant Between the Pieces). He tells him that his descendants will be sent into exile and enslaved for 400 years, but that the fourth generation will return to Israel with great wealth.
Because Sarai is barren, she gives Avram her maidservant Hagar so that he may have children from her. Hagar becomes pregnant, but this leads to her becoming arrogant, and Sarai is very harsh with her. Hagar flees to the desert, but an angel appears to her and tells her to return to Avram and Sarai. Hagar gives birth to her son Ishmael when Avram is 86 years old.
When Avram is ninety nine years old, G-d commands him to circumcise himself, all the male members of his household and all his descendants as a sign of His covenant with them. G-d changes their names to Avraham and Sarah, and promises that, despite their advanced ages, they will have a son. On that same day Avraham fulfils the commandment of circumcision.
Saturday, October 06, 2007
Noach Summary
Ten generations after the creation of Adam, and his descendants have corrupted the world with immorality, idolatry and robbery. G-d resolves to bring a flood which will destroy all the earth’s inhabitants except for Noach and his family, the sole righteous people of his era. G-d instructs Noach to build an Ark in which to escape the Flood, and to bring into it two of each non-kosher species of animal, seven pairs of kosher species, and enough food for the animals and people to last for a year. It rains for forty days and nights and the water covers the entire earth. 150 days after the rain stops the water begins to recede. On the 17th day of the 7th month, the Ark comes to rest on Mount Ararat. Noach sends forth a raven to ascertain if the waters have abated. The raven circles the ark and refuses to fly off, so Noach sends out a dove. The dove is unable to find a place to rest, and it returns to the ark. A week later Noach again sends out the dove, which returns the same evening with an olive branch in its beak. After seven more days, Noach again sends forth the dove, which does not return. G-d then tells Noach and his family to leave the Ark.
Noach sacrifices animals to G-d as a thanksgiving offering. G-d vows never again to flood the entire world and gives the rainbow as a sign of this covenant. G-d also permits Noach and his descendants to kill animals for food for the first time. G-d gives Noach and his descendants the Seven Universal Laws; the prohibition of idolatry and blasphemy, categories of forbidden sexual relations, murder, stealing, eating the meat of a living animal, and the institution of a legal system. The world’s climate is established as we know it today.
Noach plants a vineyard and becomes intoxicated on the wine. Ham, Noach’s son, delights in seeing his father drunk and uncovered. Shem and Jafeth however, cover their father without looking at his nakedness, by walking backwards. As a result Noach curses his son Ham that the descendants of Ham’s son Canaan will be the lowest of slaves. The Torah lists the offspring of Noach’s three sons from whom are descended the seventy nations of the world.
The Torah tells of the Tower of Babel, which the people of the world built as an act of rebellion against G-d. As a punishment G-d separates the nations by giving them many different languages and disperses them throughout the world. The Parsha concludes with the genealogy from Noach to Avram.
Noach sacrifices animals to G-d as a thanksgiving offering. G-d vows never again to flood the entire world and gives the rainbow as a sign of this covenant. G-d also permits Noach and his descendants to kill animals for food for the first time. G-d gives Noach and his descendants the Seven Universal Laws; the prohibition of idolatry and blasphemy, categories of forbidden sexual relations, murder, stealing, eating the meat of a living animal, and the institution of a legal system. The world’s climate is established as we know it today.
Noach plants a vineyard and becomes intoxicated on the wine. Ham, Noach’s son, delights in seeing his father drunk and uncovered. Shem and Jafeth however, cover their father without looking at his nakedness, by walking backwards. As a result Noach curses his son Ham that the descendants of Ham’s son Canaan will be the lowest of slaves. The Torah lists the offspring of Noach’s three sons from whom are descended the seventy nations of the world.
The Torah tells of the Tower of Babel, which the people of the world built as an act of rebellion against G-d. As a punishment G-d separates the nations by giving them many different languages and disperses them throughout the world. The Parsha concludes with the genealogy from Noach to Avram.
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