Weekly Shabbat Parsha Thoughts – Vayechi – 12.17.2010

Vayechi – 12.17.2010

With this week portion - you hear the final words and blessing of the sons from Jacob. He reviewed characteristics, so there are two things I wanted to bring up as thoughts:

First, there are many different traits – positive and negative – that leads us to see that there are many different ways to be successful, to be Jewish, to practice our Judaism and daily lives. The blessing and comments were cryptic – leaving much to interpretation (for example “tenacity of a serpent”). These two factors (the variety of traits and the cryptic nature of the true meaning) shows us there are many ways to be Jewish and none of us – none of us – can know exactly what is right or what is meant with certainty. Whether it is through family, study, business, or philanthropy we have multiple ways that we can (and must) act out our Jewish character.

Second, as we go around our world, we need to look at models and how we operate. We must look at what we do and assume, and ask ourselves “is this because it must be this way or because it has been this way?” The cryptic and prophetic nature of Jacob’s words allow us to feel a sense of control (through interpretation) but also a sense of pre-determination, or lack of options, as well. We must make sure that we challenge our assumptions on how we act and are Jewish. Why do we do things? Is there value in it? Are we keeping a ritual as a reminder of heritage or simply because we always have? Which of any of these is right?

In our world there are many assumed constraints that we never think about:

- Our summer vacation was created so the children could help with the crops during harvest time – do we still need to be limited by that now?

- The 9 to 5 workday was created to support worker driven assembly line mass production – should it still be the primary time construct of our days today?

- In Judaism – proselytizing was very regular until the church gained enough political power to shut it down under threat of death. It was a survival decision as much as anything – what does that mean for our view of reaching out to others to become Jewish today?

We need to recognize all the possibilities that we can be and not limit ourselves by assuming unrealistic constraints.

Jacob’s final words contain both the power of potential, and warning about the power of constraints. I want to think of both of those things as we think about this week’s portion; both the positives that Jacob gave his kids, but also the potential constraints.

We need to recognize them in ourselves and in the world around us, so that we can develop our own part of perfecting the world aware of the direction, potential and real limits and boundaries that we must approach to succeed.

Shabbat Shalom

General Overview: This week's Torah reading, Vayechi, discussesJacob's final years. Shortly before his passing, Jacob blesses Joseph's children as well as his own. A massive funeral procession escorts Jacob's body to Canaan. The reading, and the Book of Genesis, concludes with Joseph's death.

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First Aliyah: Jacob lived his last seventeen years in Egypt. When Jacob sensed that his days were numbered he summoned Joseph and asked him to promise that he would bury him in Israel. Joseph acceded to the request. When Jacob then fell ill, Joseph visited him, accompanied by his two sons, Manasseh and Ephraim. Jacob conferred upon Ephraim and Manasseh the status of tribal progenitors, a status hitherto enjoyed only by Jacob's sons. Joseph asked his father to bless Ephraim and Manasseh.

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Second Aliyah: Joseph presents his two sons, placing Manasseh, the firstborn, to Jacob's right, and Ephraim to Jacob's left. Jacob, who was nearly blind at this point, crossed his hands, placing his right – more prestigious – hand on Ephraim's head. He blessed them: "May the angel who redeemed me from all harm bless the youths, and may they be called by my name and the name of my fathers, Abraham and Isaac, and may they multiply abundantly like fish, in the midst of the land."

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Third Aliyah: Joseph was disturbed that Jacob placed his right hand on Ephraim, and he attempted to adjust his father's hands. "I know, my son, I know," Jacob responded, explaining that the "younger brother will be greater, and his children['s fame] will fill the nations." Jacob blessed the two boys further, saying that all of Israel will bless each other by saying: "May G‑d make you like Ephraim and Manasseh."

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Fourth Aliyah: Jacob summoned all his sons, and delivered to each a poetic, and sometimes cryptic, parting personal message. Reuben was chastised for his impetuousness and for "ascending upon his father's bed."Shimon and Levi were rebuked for their anger, which expressed itself in the killing of the Shechemites and the attempted execution of Joseph.Judah was blessed with monarchy, success in waging battle, and an abundance of wine and milk in his portion. Zebulon was blessed with success in his sea-trade endeavors. Jacob likened Issachar to a thick-boned donkey who finds both rest and ample work. Dan was blessed with the tenacity of a serpent and the ability to judge.

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Fifth Aliyah: Gad was blessed with bravery in battle. Asher's blessing: an abundance of olive oil. Naphtali was blessed with the speed of a deer. Joseph was recognized for his charm, suffering, and righteousness, and was showered with a variety of blessings.

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Sixth Aliyah: Benjamin was likened to a devouring wolf. Jacob then repeated his request to be buried in Israel, in the Cave of Machpelah in Hebron, and he passed away at the age of 147. After an extended national mourning period, Joseph received Pharaoh's permission to carry Jacob's body up to Israel. A huge funeral procession consisting of all the elders of Egypt as well as Jacob's family went and buried Jacob. After returning to Egypt, Joseph's brothers feared that now, after Jacob had passed away, Joseph would exact revenge from them for selling him into slavery. Joseph reassured them that he harbored no ill feelings towards them.

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Seventh Aliyah: Joseph lived until the age of 110. Before passing away he told his brothers that G‑d would eventually take them out of Egypt and return them to the Promised Land. Joseph asked his brothers to promise that when that time arrived they would carry his remains with them, and inter him in Israel.

Weekly Shabbat Message - Miketz - 12.3.2010

In this week’s parsha Joseph becomes the viceroy of Egypt. He becomes a powerful and effective leader in a powerful empire. He does all of this while living up to the covenant. Unlike his brothers and ancestors Joseph had to do this in the midst of a secular empire.

His success and behavior lends us an amazing example of what the Rabbi’s call being “Jewish in the marketplace.” Our calling is to be Jewish in the real world. Joseph’s story is an amazing example of this. It is also the first real example of this - It is why Joseph is known as “Yosef HaTzadeek” (Joseph the Righteous).

In our Torah our ancestors are given many names, Abraham our father, Moses our Teacher, and Jacob becomes Israel (or wrestles with god). But I think it is inspiring and telling that the person who is called a Tzadeek, or righteous, is the one who had to live up to the covenant in the real world of being a leader and executive of Egypt. Our commitment to the covenant and hashem is ours no matter where we are and what we do.

If it can work for the viceroy of Egypt for Joseph– think about what we in our worlds can do living up to the same example!

Shabbat Shalom

General Overview: Joseph interprets Pharaoh's dreams, becomes viceroy over Egypt, and implements his plan to save the region from famine. Joseph is harsh with his brothers who come to Egypt to buy food, and demands that Benjamin be brought to Egypt. When Benjamin eventually comes he is framed and accused of theft.

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First Aliyah: Pharaoh had a dream: seven fat cows arose from the Nile, followed by seven emaciated cows. The gaunt cows then consumed the robust ones. He then had a second dream, wherein seven healthy ears of grain were eaten by seven thin and parched ears. In the morning, none of Pharaoh's wise men were capable of interpreting the dreams to Pharaoh's satisfaction. Pharaoh's butler approached and related his past jailhouse experience, when a Hebrew boy, Joseph, successfully interpreted dreams. Pharaoh ordered Joseph's release, and he appeared before the king.

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Second Aliyah: Pharaoh recounted his dreams to Joseph. Joseph told Pharaoh that both dreams contained a singular message: seven years of plenty were destined to come upon Egypt, followed by seven years of severe famine. Joseph proposed a plan to store the excess grain of the years of plenty, to serve as a reserve for the famine years to follow. Pharaoh was greatly impressed by Joseph's wisdom.

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Third Aliyah: Pharaoh appointed Joseph as viceroy of Egypt, and placed him in charge of the impending food collection operation. Thirty-year-old Joseph was placed second-in command of the Egyptian empire, accountable to no one but Pharaoh himself. Indeed, the seven years of plenty arrived as foretold by Joseph, and Joseph skillfully oversaw the collection of the surplus grain. Joseph married Osnat, the daughter of Poti-phera, and she bore him two sons: Manasseh and Ephraim.

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Fourth Aliyah: Then the famine predicted by Joseph commenced, a grave famine that affected Egypt and the entire Mediterranean region. Exactly as planned, Joseph had sufficient stores of food, which he personally sold to all who needed. Meanwhile, in nearby Canaan, Joseph's father, Jacob, dispatched his eldest ten sons – all of them excepting Benjamin – to Egypt to purchase food provisions. The brothers arrived and stood before Joseph, but did not recognize him, as his boyish appearance had changed in the interim years. When the brothers broached their request to purchase food, Joseph dealt with them harshly, accused them of espionage, and incarcerated them all for three days.

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Fifth Aliyah: On the third day, Joseph released them all, aside for Simon, whom he held hostage. He bid the rest of the brothers to return to Canaan and return with their youngest brother, Benjamin, and thus establish their innocence. The brothers recognized that this was punishment for the sale of Joseph, and expressed regret for their deed. Joseph instructed his servants to place the monies the brothers had paid for the food in the sacks of grain they were given. The brothers arrived back in Canaan and recounted the entire episode to Jacob. Jacob was highly disturbed by the happenings, and initially refused to send Benjamin, unwilling to consider the possibility of losing Rachel's only remaining son. Eventually, though, after the food provisions ran low, and Judah personally guaranteed Benjamin's safe return, Jacob acceded to send him. He sent them to Egypt with a prayer on his lips, and armed with a gift for the Egyptian ruler.

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Sixth Aliyah: The brothers arrived in Egypt. Joseph instructed his palace supervisor to invite the brothers to join him for the afternoon repast. The brothers arrived at Joseph's residence where they were reunited with Simon. Joseph arrived, and the brothers presented him with the gift they had prepared, and they exchanged pleasantries.

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Seventh Aliyah: Upon seeing his brother Benjamin, Joseph was overcome with emotion, which he concealed. The brothers sat down and enjoyed a feast, and Joseph presented them all with gifts—Benjamin's gift greater than all the others'. In the morning the brothers departed, but not before Joseph had his royal goblet planted in Benjamin's sack of food. Joseph then dispatched a posse to confront the brothers and "uncover" the planted goblet. The brothers were all brought back to Joseph, who demanded that the "thief," Benjamin alone, remain behind as his slave.

Weekly Shabbat Parsha Thoughts – Va-yetzei – 11.12.2010

There is a wonderful lesson in the pattern and rhythm of this week’s portion. Our story starts with the famous dream of the Angel’s going up and down the latter. Hashem reveals himself and promises Jacob that he would be the father of a people and that he would be protected.

Then the portion proceeds to tell us of fourteen years of hard labor for Jacob – while being lied to and deceived into marrying a different woman than he was promised. The pattern that sticks out is both simple and instructive.

The promise of success is an obligation to hard work – not a relief from it.

We see the pattern time again in the Torah – but this week’s portion makes it stand out. Being “chosen” is not simply a promise of a land – it is a covenant. It is a contract, and our side of the deal is a commitment to more work, more responsibility. The potential for greatness, or impact, is both and explicit and implicit call for more work, not less.

So if our potential and impact is to be a partner with Hashem in perfection the world through covenant… how great is the work that is required? What is the commitment that this potential calls for?

A destiny (or prophecy as in this week’s parsha) does not free you from effort – it obligates you to more.

The work we put in dictates how far along we can push our part of the partnership. That is our part. A call to action that is powerful and directed.

If we follow Jacob’s lead we can take this promise of covenant as an engine for impact – we must remember that like Jacob, we must work hard, toil and be willing to risk ourselves and our effort, and only then we can create hope for greatness.

Shabbat Shalom

General Overview: In this week's reading, Vayeitzei, Jacob travels to his uncle Laban. En route he stops at the Temple Mount where G‑d appears and assures him that he will return safely to the Land of Canaan. Jacob stays for twenty years in Charan before returning to Canaan. During his stay he shepherds Laban's sheep, and survives and prospers despite all his uncle's attempted deceptions. He marries Leah and Rachel, and the first eleven tribes are born.

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First Aliyah: Jacob left Be'er Sheba and headed towards Charan, to his uncle Laban's home. While traveling, Jacob encountered "the place" (Mount Moriah) and since the sun had set, he lay down to sleep. In a dream he saw a ladder reaching up to heaven with angels ascending and descending its rungs. G‑d appeared and informed him that He would bequeath the entire land to his descendants, and that He would safeguard him until he returned to Canaan. Jacob awoke, and now recognizing the holiness of the location, he erected a monument to G‑d, named the location Beth El ("House of G‑d"), and vowed to tithe all his belongings when G‑d's promise of a safe return would be fulfilled.

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Second Aliyah: Jacob continued on his journey, and arrived at a well located on the outskirts of Charan. Upon seeing Rachel, Laban's younger daughter, arriving with her father's sheep, Jacob single-handedly rolled off the heavy rock that sat atop the well, and gave water to the flock. Rachel told her father about the new arrival, and Laban rushed out to greet Jacob. Jacob went to Laban's home, and after spending a month, Laban offered Jacob the job of tending to his herds, and asked Jacob what he wished in terms of wages.

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Third Aliyah: Laban had two daughters, the aforementioned Rachel, and her older sister Leah. Jacob loved Rachel and offered to serve Laban for seven years in exchange for her hand in marriage. Laban accepted the deal. After the seven years of service passed, Jacob asked Laban to make good on his word. Laban arranged a wedding feast, but switched daughters, giving Leah instead of Rachel. When Jacob protested, Laban offered to give Rachel too—in exchange for another seven years of service. One week later Jacob married Rachel, and began serving an additional seven years. Leah gave birth to four children – Reuben, Simon, Levi, and Judah – but Rachel remained barren. Rachel and Leah both gave their handmaids to Jacob as concubines. Rachel's maid, Bilhah, bore two children – Dan and Naftali – and Leah's maid also bore two children—Gad and Asher.

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Fourth Aliyah: One spring day, Reuben picked jasmine plants from the field, and brought them to his mother. Rachel asks Leah for some of them, and Leah agreed, provided that Rachel relinquishes her turn with Jacob that night. Leah gave birth to another two sons – Issachar and Zebulun – and one daughter—Dinah. Eventually, Rachel, too, gave birth to a son, whom she named Joseph. At that point, Jacob asked Laban for permission to take his wives and children and return to Canaan. In response, Laban pointed out that his divinations revealed that his great wealth and blessings were due to Jacob's presence in his home.

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Fifth Aliyah: "Specify your wages," Laban told Jacob. "And I will give it!" Jacob proposed that all the streaked and spotted sheep that would be born to Laban's sheep would constitute his payment. In return, Jacob would continue caring for Laban's flocks. Laban immediately removed all the existing spotted and streaked sheep from the herd and put them under his sons' charge—thus differentiating between the current ones, which belonged to Laban, and the to-be-born ones, that would belong to Jacob. Jacob made striped poles for the strong and robust sheep to view while they were mating. As a result, the sheep gave birth to striped offspring, and Jacob became fabulously wealthy—despite Laban's deceptive practices, and his continual changing of the terms of Jacob's pay. After an additional six years of service, G‑d commanded Jacob to return to Canaan. Jacob summoned his wives, who agreed that the time has arrived to leave.

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Sixth Aliyah: Seizing an opportunity when Laban was away, Jacob took his family and belongings and slipped away. Before departing, Rachel stole one of Laban's idols. Laban pursued them. On the night before he reached them, G‑d warned Laban in a dream not to harm Jacob or his family. Laban reached Jacob on Mount Gilead and complained that he was deprived of the opportunity to bid them an appropriate farewell, and protested the theft of his idols. Jacob suggested that Laban search for his idol amongst his belongings, but Laban turned up empty-handed in his search.

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Seventh Aliyah: Laban and Jacob made a peace treaty and erected a stone monument to seal the pact. Laban returned to Charan, and Jacob continued on his way. When he entered Canaan, he was greeted by a delegation of welcoming angels.

Weekly Shabbat Parsha Thoughts – Toldot – 11.5.2010

This week we hear the story of Jacob and Esau. The story opens up with Rebecca struggling with her pregnancy. The twins were fighting inside of her: “And the children clashed within her." (Genesis 25:22)

A couple of thoughts to contemplate from this line and idea:

1) Nature vs. Nurture. The battle between the brothers starts right away. Is this about inherent conflict in the world? Inherent nature of people? The explosive power and risk of the future’s potential?

2) Is there such think as inherent good and bad or just traits? David was said to be like Esau in nature and appearance but he is very different in our story - why? Do our actions define the virtue of our natures or the opposite? We all agree we are given some basic material that makes up who we are individually … how detailed are the plans? If we knew would it change our actions?

3) Long term investment or short term challenge? When Rebecca pleaded to Hashem about her current pain … his answer was to talk about “the nations” inside of her? How do we focus on the long term? How might short term pain block or change our view of the future?

The challenge of who we are vs. what we do is an eternal one, and just as much a generational one. This week’s parsha sets up these questions. We are on year 4000 or so of struggling with them.

And that is the point.

We must be reflective on our own strengths and weaknesses. We must be willing to learn and honestly assess where we are and what we can do. And we must be honest about our nature and limits, without being limited by them. A powerful message about the nature and reality of our potential.

Shabbat Shalom

General Overview: In this week's reading, Toldot, Jacob and Esau are born. Isaac relocates to Philistine where he digs wells, resulting in friction between him and the locals. Rebecca and Jacob successfully deceive Isaac, tricking him into giving to Jacob the blessings he had intended for Esau.

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First Aliyah: Rebecca had trouble conceiving. Isaac and Rebecca prayed for children, and after twenty years of marriage Rebecca became pregnant. She was concerned about her exceedingly difficult pregnancy, and was advised by G‑d that this was due to two children – two nations – struggling in her womb. She gave birth to twin boys: a hairy, ruddy boy named Esau, and a second son, born clutching his brother's heel, named Jacob. Esau became a hunter, while Jacob was an honest man who frequented the schools of Torah. Isaac favored Esau, while Rebecca preferred Jacob. One day, Esau came home from the field hungry, and pleaded with Jacob to give him some of the stew he was cooking. Jacob agreed to Esau's request provided that he give him his birthright as firstborn in exchange—and Esau acceded to this barter. There was a famine in Canaan, and Isaac was escaping the famine by traveling to Egypt via Philistine when G‑d told him to remain in Philistine. G‑d also informed Isaac that he would visit upon him all the blessings He had promised to Abraham.

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Second Aliyah: Isaac settled in Philistine. When the townspeople inquired regarding his wife, he told them that she was his sister, fearing that otherwise the Philistines would kill him in order to take Rebecca. Eventually, Abimelech, king of the Philistines, noticed that Rebecca was Isaac's wife and though he reprimanded Isaac, he issued a decree that no one touch them. While in Philistine, Isaac sowed crops, and miraculously harvested a hundred times more than a field's normal yield.

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Third Aliyah: Isaac became extremely wealthy. He also re-dug some of the wells that his father Abraham had dug, but had since been stopped up by the Philistines. The Philistines eventually became envious of his wealth, and asked him to leave. Isaac complied, moving away from the city and settling in the Gerar Valley. There, Isaac's servants dug two new wells but the Philistines contested his ownership over these wells. The third well he dug was uncontested.

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Fourth Aliyah: G‑d appeared to Isaac and blessed him and assured him that He would always be with him. Abimelech approached Isaac and requested to enter into a peace treaty with him.

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Fifth Aliyah: Isaac agreed to Abimelech's request. On that day, Isaac's servants informed him that they had successfully dug another well. At the age of forty, Esau married two wives. Their idolatrous ways anguished Isaac and Rebecca. Isaac had now advanced in age, and he became blind. He summoned Esau and told him that he wished to bless him, but first he should go to the field and hunt some game for him to eat. Rebecca heard this conversation and advised Jacob to don Esau's clothing and trick Isaac into blessing him instead. Rebecca prepared meat and gave it to Jacob to bring to his father. She also took hairy goatskin and put it on Jacob's smooth arms and neck. Jacob approached his father and presented himself as Esau, and Isaac ate from the repast Rebecca had prepared.

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Sixth Aliyah: Isaac blessed Jacob with the "dew of the heaven and the fat of the earth," and granted him mastery over his brother. No sooner than the blessing ended, Esau arrived from the field, only to be informed by his father – who now understood what had transpired – that the blessing was already given to his younger brother. Esau was furious and Isaac comforted him with a minor blessing. Esau was determined to kill Jacob, but Rebecca, who got wind of this plot, asked Isaac to send Jacob toCharan to find a wife. Isaac did so, and blessed Jacob again before he departed.

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Seventh Aliyah: Isaac sent Jacob to his brother-in-law Laban's home, to marry one of his daughters. Esau married again, this time to Machalat the daughter of Ishmael.

Weekly Shabbat Parsha Thoughts - Chaya Sarah - 10.29.2010

Chaya Sarah – 10.29.2010

This week’s portion is about the tensions and juxtapositions in life.

- Rebecca’s birth (at the end of last week) and Sarah’s death

- The disturbing otherworldly nature of the binding of Isaac and the real world transactional nature of finding a burial for Sarah

- Dealing with the loss of a life’s love in Sarah and committing to the future generations in finding a wife for Isaac.

These stories pattern Judaism and life’s tensions very well.

1) Birth and death is our inherent juxtaposition. Our lives are spent trying to create something immortal in an inherently mortal world. Covenant is by its nature a generational challenge.

2) Faith and practicality often seem at odds. Our ethical code focuses on everyday living as a way to reflect light onto the higher power that we are in partnership. Faith and practicality in their absolutes are dangerous, and frankly useless. It is easy to dismiss a higher power in our lives, and easy to remove ourselves from the world – the challenge, power and opportunity lies when we try to be Jewish (as Hillel says) “ in the marketplace”.

3) Just as the work of the covenant is generational as people – we have a similar struggle. We must be both ancestor and descendant at the same time. Honoring and building both, while making sure we do not forget ourselves.

If we recognize these tensions, we can embrace them. Each of these items can be source of constant consternation; they also add the context to life that is the source of eternal inspiration.

So take a moment notice these themes. Ask yourself is there a challenge that I am not putting in the right light? How does a problem or challenge, fit into a larger theme and possibly a larger source of inspiration because of it?

Our everyday routine causes us to forget these larger patterns sometimes. This week’s Torah portion gives us a moment to reflect on them – and in doing so, draw renewed strength and inspiration. The challenge and the hope – it is the juxtaposition of life. It is not easy, and as we learn constantly in the Torah and life, that is the point.

Shabbat Shalom

General Overview: In this week's Torah reading, Chayei Sarah, Sarah dies and Abraham purchases the Cave of Machpela as a burial plot for his wife. Abraham's servant travels to Aram to find a wife for Isaac. Isaac marries Rebecca. Abraham dies.

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First Aliyah: Sarah died at the age of 127, and her grieving husband Abraham identified a plot in the city of Hebron that he wished to procure for use as a family burial ground. This plot, a cave situated in the Machpela field, belonged to Ephron the Hittite, so Abraham approached the Hittite tribe and asked for permission to purchase the parcel of land. Originally Ephron wished to give the plot to Abraham as a gift, but after Abraham insisted on paying full price the acquisition was concluded with Abraham paying 400 premium silver coins.

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Second Aliyah: Having acquired the land, Abraham buried Sarah in the Cave of Machpela. At this point, Abraham summoned his servant and charged him with the mission of finding a suitable wife for his son Isaac. Abraham had his servant swear that he would not take a wife for Isaac from the local Canaanite women. Instead, he asked him to travel to Aram, his native land, and find a wife for Isaac there.

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Third Aliyah: The servant set out for his master's homeland and evening time found him beside the city well. He prayed for success in his mission, and asked for a heavenly sign to confirm his choice of a girl for Isaac. He would ask a maiden for a drink of water, and the one who would answer: "Certainly, and I'll also give your camels to drink as well," would be the proper choice for Isaac. Immediately a young lady approached and in response to the servant's request for a drink, she offered to give his camels to drink too. Upon questioning her, he discovered that she was Abraham's great-niece, Rebecca.

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Fourth Aliyah: Rebecca ran to tell her family about the man at the well, and her brother, Laban, went out, greeted the servant, and invited him to spend the night. The servant told Rebecca's family the purpose of his mission to the city, and recounted the heavenly sign that designated Rebecca as his master's son's wife. Rebecca's family agreed that the match was divinely ordained, and consented to the proposed match.

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Fifth Aliyah: Rebecca's family celebrates the engagement together with Abraham's servant. Next morning, the servant insisted on immediately returning to his master with the maiden in hand, and after Rebecca agreed, the two set out for Canaan. Isaac married Rebecca, loved her, and finally found consolation for the loss of his mother.

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Sixth Aliyah: Abraham remarried and fathered several more children. Before his death, however, Abraham gave gifts to his other children and sent them all away, and bequeathed all the rest of his possessions to Isaac. Abraham died at the age of 175, and was buried by Isaac and Ishmael in the cave of Machpela beside his wife, Sarah.

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Seventh Aliyah: Ishmael's progeny are detailed in this section. Ishmael passed away at the age of 137.

Weekly Shabbat Parsha Thoughts – Vayeira – 10.22.2010

This week’s parsha is always a bit uncomfortable to read. This week is the story of the “binding of Isaac”. Each year we all struggle with this difficult story and question; what are the positives we can take this year from this troubling story?

1) We do see something about Abraham in that he was willing to give up the promise of the covenant to live up to the commitment he made to G-d. This same idea shows us that we must be willing to allow for the reality that our future, our plans, and all that we thought was happening to us is up in the air. And through that uncertainty we must be anchored to our covenant.

2) With this powerful commitment in mind – we are shown the need (and power) of having a practical, applicable ethical code that gives us direction in the day to day living of our lives. This week reminds us of the power, risks and danger in having too much reliance on faith alone; therefore our covenant must have a powerful code of everyday action. The power and impact of faith require us to have a code that is focused on everyday living.

3) And if we have a living code, and real world challenges, than it is appropriate that we have key stories with which we must struggle. Part of the value of the story of this sacrifice is our inherent discomfort and struggle with every aspect of the story. The uneasiness of the story is a part of the purpose.

Our Torah gives us a lot, and in the same vein it should present challenges that are almost impossible to digest. This week’s parsha is the ultimate expression of the power of commitment, the need for an everyday code, and the need to fight with our story and narrative to find our way to redemption.
General Overview: In this week's Torah reading, Vayeira, angels visitAbraham and Sarah, informing them that Sarah would give birth to a child despite her advanced age. The angels whisk Lot and his daughters out of Sodom, and overturn and destroy the entire region. Abimelech, king of the Philistines, attempts to make Sarah part of his harem, but through divine intervention she is released unharmed. Isaac is born and Ishmael is expelled from Abraham's household. Abraham makes a peace treaty with Abimelech. The story of the "Binding of Isaac" is recounted – Isaac's "near-sacrifice" experience.

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First Aliyah: G‑d paid Abraham a visit, as he sat at the entrance of his tent. Abraham suddenly noticed three travelers passing by, and ran to invite them into his home. These passersby, who were actually angels in human disguise, accepted the invitation, and Abraham and Sarah prepared a sumptuous feast for them. The angels informed Abraham that Sarah would give birth to a child exactly one year later. Eighty-nine-year-old, post-menopausal Sarah, who was standing nearby, heard this assurance, and laughed. G‑d was displeased with Sarah's lack of faith.

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Second Aliyah: The angels departed, with Abraham escorting them on their journey. Their destination: the Sodom region; their mission: to destroy the five cities of the region, and rescue Lot (Abraham's nephew) and his family, who resided there. G‑d informed Abraham of His intention to destroy Sodom because of the great evil of its inhabitants. Abraham attempted to save the region, asking that it be spared if it contains fifty righteous people. When it was apparent that this was not the case, Abraham "bargains" with G‑d – eventually asking Him to spare Sodom even if there are only ten righteous individuals there, but even ten were not to be found.

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Third Aliyah: The angels arrived in Sodom, and Lot invited them to his home to eat and rest. Word of Lot's guests spread throughout the city – a city that abhorred all acts of kindness – and the incensed residents of Sodom surrounded Lot' house, with intent to assault the guests. Lot refused the demands that he surrender his guests, and – as the Sodomites prepared to break down the door – the angels struck all those surrounding the house with blindness. The angels informed Lot of their mission, and encouraged him to flee. Lot, his wife, and two of his daughters were escorted out of the city to safety, and were warned not to look back as the city was being destroyed.

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Fourth Aliyah: G‑d rained fire and sulfur on Sodom, and then overturned the entire region. Lot's wife looked back, and was transformed into a pillar of salt. Lot and his daughters took shelter in a cave. Assuming that the entire world was destroyed, Lot's daughter's intoxicated their father with wine, and seduced him – in order to repopulate the world. They each gave birth to a son – the antecedents of the Ammonite and Moabite nations. Abraham relocated to the Philistine city of Gerar. Abimelech, the king of the Philistines, took Sarah – who was presented as Abraham's sister – to his palace. G‑d afflicted the members of Abimelech's palace with a disease, and appeared to Abimelech in a dream warning him to return Sarah to her husband, Abraham. Abimelech obeyed, and also showered Abraham and Sarah with gifts, and he and his household were healed. Sarah conceived, and at the age of ninety gave birth to a son, who was named Isaac. Abraham circumcised Isaac when he was eight days old.

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Fifth Aliyah: Isaac grew, and Sarah noticed that Ishmael, Isaac's older half-brother, was a potentially negative influence on her young child. She demanded of Abraham to expel Ishmael, along with his mother Hagar, from the household. Despite Abraham's initial misgivings, G‑d tells him: "Whatever Sarah tells you, listen to her voice!" Hagar and Ishmael wandered in the desert and eventually ran out of water. Ishmael was about to perish from thirst when an angel "opened Hagar's eyes" and showed her a well of water. Ishmael grew up in the desert and became a skilled archer.

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Sixth Aliyah: At that point, Abimelech approached Abraham and requested to enter into a treaty with him, whereby neither party will harm the other for three generations. Abraham agreed, but reprimanded Abimelech concerning a well of water which he had dug which was stolen by Abimelech's subjects. Abraham set apart seven ewes, telling Abimelech to take them as a testimony that he, Abraham, dug the well. Abraham planted an orchard and established an inn in Beer Sheba and proclaimed the name of G‑d to all passersby.

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Seventh Aliyah: G‑d commanded Abraham to take Isaac and offer him as a sacrifice on a mountain. Abraham took along Isaac and necessary provisions, and set out for the mountain. They arrived and Abraham built the altar and bound Isaac. As Abraham stretched out his hand to take the slaughtering knife, an angel ordered him to desist. Abraham offered a ram, which was caught in a nearby thicket, in lieu of his son. G‑d promised Abraham great blessings as a reward for passing this difficult test. After these events, Abraham was notified that his sister-in-law had given birth to children. One of these children, Bethuel, was the father of Rebecca, Isaac's future wife.

Weekly Shabbat Parsha Thoughts – Lech Lecha - 10.15.2010

This week’s portion begins with “The Lord Said to Abram ‘Go forth from your native land and from your father’s house to the land that I will show you. I will make you a great nation, and I will bless those who bless you, and curse him that curses you; And all the families of the earth shall bless themselves by you.’”

And with these words, a covenant and partnership is launched. We get no back story, no motivation or background and no framing in the narrative as to how or we got here. The focus is on the actions taken by Abram (Abraham) AFTER he was committed to the covenant. The lesson to learn here is the same for us as a people. Whether by birth or choice, our merit is based on what we do after we are committed to the partnership with Hashem.

This is a very basic lesson that we need to remember. In the Torah, the key of the story is our actions after the commitment. We all come to our Judaism with a blank slate. Our legacy is how we fill it. Our history directs and teaches us, but our actions based on those lessons define us.

By giving us Abram at the point that we meet him, we learn this key lesson. We learn our power, legacy and focus is on our actions. In these actions we can honor the model and lesson of our ancestors, and set up the foundation for our descendants. But our time here is not a pass through; our actions define the merits that are passed along.

The Torah, in a very simple and subtle way, shows us this week this amazing lesson. Let us remember our actions that happen after our commitment define our merits and values for the future. When the rubber meets the road, our story is defined by our actions, our ancestors’ lessons and stories can amplify our actions and impact – not replace them.

Shabbat Shalom

General Overview: Abram and Sarai travel to Canaan. Due to a famine in the land they temporarily relocate to Egypt, where Pharaoh unsuccessfully attempts to add Sarai to his harem. They return to Canaan with great wealth and Abram parts with his nephew Lot. Abram defeats the armies of the four kings who had taken his nephew Lot hostage. G‑dseals a pact with Abram, bequeathing the lands of Canaan to his descendants. Childless Abram marries Hagar and she gives birth toIshmael. G‑d changes Abram's name to Abraham, and Sarai becomesSarah. Abraham is circumcised at the age of 99.

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First Aliyah: G‑d commanded Abram to leave his father's house and homeland, and travel to the land that He will show him. As reward for doing so, G‑d promised to make Abram the patriarch of a great nation. Abram obeyed, taking along his wife Sarai and his nephew Lot. Once Abram arrived in Canaan, G‑d informed him that He will eventually give that land to his descendents. Abram traverses the length of the land until a famine forces him to travel to Egypt. Fearing that the Egyptians would kill him in order to take Sarai, Abram asked her to allege that he was her brother.

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Second Aliyah: And indeed because of her beauty, Sarai was taken captive and brought to Pharaoh. G‑d struck the members of Pharaoh's palace with a plague, causing Pharaoh to hastily release Sarai. Pharaoh loaded Abram and Sarai with gifts and riches, and had them escorted out of his land. Abram returned triumphantly to Canaan.

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Third Aliyah: Lot, who had accompanied Abram and Sarai, was independently wealthy. When Lot's shepherds quarreled with Abram's shepherds, the two parted ways, with Lot settling in the province of Sodom, which was renowned for its evil inhabitants. After Lot departed, G‑d spoke to Abram again, reiterating His promise to bequeath the land to his descendents, and promising to make his descendents numerous as the soil of the earth.

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Fourth Aliyah: The southern region of Canaan was embroiled in a major war involving many kings. When the dust settled, the victorious kings took captive all the inhabitants of the Sodom region -- Lot included. When Abram was informed of Lot's plight he rushed to the rescue along with a handful of men, engaged the victorious kings in battle, soundly defeated them, released all the captives and returned all the spoils.

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Fifth Aliyah: Abram rebuffed the king of Sodom's wish to award him with all the war's spoils. When G‑d reassured Abram that he would be greatly rewarded for his righteousness, Abram broaches his childlessness. "What is the point of all the reward and wealth," Abram cried, "if I have no heir to inherit it?!" G‑d assured Abram that he will indeed have a child, and promised that Abram's descendents will be as numerous as the stars of the heaven.

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Sixth Aliyah: Abram requested a sign from G‑d that his descendents would inherit the land of Canaan. G‑d responded in the famous "Covenant Between the Parts." Abram and the Divine Presence passed between an assortment of halved animals, and G‑d told Abram that his descendants would be exiled and in bondage for four hundred years. At the conclusion of this period, Abram's descendents would leave with great wealth, G‑d would punish the nations which enslaved them, and Abram's children would inherit the lands of Canaan. Following this pact, Sarai -- seeing that she and Abram were still childless -- suggested that Abram father a child with her Egyptian maid, Hagar. Hagar conceived and began to mistreat her mistress Sarai, who responded with a heavy hand, prompting Hagar to flee. Hagar encountered an angel who encouraged her to return to Sarai, promising her that the child she will bear will become a great nation. She obeyed, and gave birth to Ishmael. At the very end of this section, G‑d added the letter hey to Abram's name, making it "Abraham."

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Seventh Aliyah: G‑d sealed a covenant with Abraham and his descendants; the sign of the covenant is the circumcision of all males when they are eight days old. Sarai's name is changed to Sarah, and G‑d promises a delighted Abraham that he will father another son, this time from Sarah. At the age of 99, Abraham circumcised himself, his son Ishmael, and all the members of his household.