Toldot

Genesis 25:19−28:9

Synthesizing The Physical And The Spiritual

Rather than dividing the spiritual and physical blessings between Jacob and Esau, Rebekah saw the need for Jacob to receive both.

By Rabbi Nathan J. Diament; Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations. The following article is reprinted with permission from the Orthodox Union.

Parashat Toldot introduces our Patriarch Jacob as well as his brother Esau, and, from the outset, tips us off to the coming conflict between them. The Torah tells of their "struggle" within their mother's womb, and, as young adults, describes them very differently.

Esau is "a hunter, a man of the field," while Jacob is "ish tam," (a simple/whole man) who sits in tents. These textual descriptions, Rashi and Ibn Ezra point out, indicate that Esau is a "trickster," a man not to be trusted, while Jacob is a "simple" or "naive" shepherd, who spends his days studying Torah.
Who is the Victim?

Yet, the comments of these rishonim (medieval sages), which echo those of Chazal (rabbinic sages) seem to be at odds with the simple understanding of the narrative.

Consider, as events of the parashah unfold, who is the trickster and who is the victim. Even as they were being born, Jacob grasped Esau's ankle, trying to force his way out of the womb first.

Later, as young adults, Esau returns from a day of hunting famished and exhausted, begging his brother for food. Jacob demands Esau's birthright in exchange for some soup. Then, when Rebekah proposes that Jacob disguise himself as Esau in order to "steal" his berachah (blessing) from Isaac, Jacob protests--not because of the deception involved, but because he fears getting caught and consequently cursed by his father.

Nevertheless, despite these indications of Jacob's trickery and Esau's victimhood, Chazal find indications of Esau's evil. They point to his readiness to sell the bechorah (birthright) as well as to the wives he took, who aggravated his mother, Rebekah. Thus it seems all the more amazing in light of Chazal's insights that Isaac seemed oblivious to Esau's evil and Jacob's good such that he sought to confer his blessing upon Esau.

Understanding Blessings

How are we to understand Jacob's early actions, Isaac's plan to bless Esau, Jacob's theft of the berachah, and the subsequent confrontations that he faced--all in a manner that gives us insight into this Patriarch and leaves us, his children, with a message?

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Chayei Sarah

Genesis 23:1−25:18

By Rabbi Raphael Wizman, Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

Sarah's Legacy

The greatest tributes to Sarah's life were the achievements and character of her son Yitzchak.

 he portion of Haye Sarah recounts the death of our Matriarch, Sarah, the purchase of a cemetery plot for her, and the marriage of her son, Isaac.

Yet, this parashah is called Haye Sarah, the Life of Sarah, because, in truth, this portion tells the story of her life more than of her death.

Abraham and Isaac come to eulogize Sarah and to cry for her. Although the Torah doesn’t tell us what Abraham said in his eulogy, we know that her ultimate praise is her son, Isaac.

Abraham could have recounted the hard life that Sarah endured--that she was childless for 90 years, that she was held captive by both Avimelech and Pharaoh, and that she struggled to maintain a household that included Ishmael and Hagar. But all Abraham had to do was bring Isaac to her funeral.
What Was Her Legacy?

Isaac’s presence was her legacy. His continued loyalty to the tradition of "Torat imeha” (his mother’s Torah/teaching) would be her greatest praise. The story of Isaac’s life is, in essence, the story of Sarah’s life.

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Vayera

Genesis 18:1-22:24

Laughing At Logic

The fates of Abraham and Sarah as compared to Sodom teach us that ethics, not power, determines the future.

By Rabbi Chaim Steinmetz; Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.The following article is reprinted with permission from the Orthodox Union.

Why do certain nations thrive, while others disappear? Pundits and historians will tell you about political, economic and military factors.

However, our Torah informs us that ethical factors are far more consequential. Powerful nations fall if they are immoral, while weak ones succeed if they maintain moral excellence.

Chosen or Condemned

The Hebrew word tzachak, meaning to laugh, is employed several times in Parashat Vayera, most notably in relation to the birth and naming of our patriarch Yitzchak [Isaac]. The term is also used when Lot tells his sons-in-law that their home city of Sodom is about to be destroyed. They do not believe him, for his words are "like a joke (kimitzacheik) in their eyes."

To a social or political scientist, the possibility that a wealthy superpower like Sodom will disappear, or that an elderly couple will produce the future regional superpower seems ludicrous.

But this strange outcome is precisely what occurs. Abraham and Sarah have a child, through whom they become the ancestors of Klal Yisrael (the people of Israel). Meanwhile, the mighty city of Sodom is destroyed.

The double reference to laughter demonstrates that both events are improbable to the point of being funny.

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Lech L'cha

Genesis 12:1−17:27

Educating Against Egypt

Through his experiences with his nephew Lot, Abraham learns valuable parenting skills.

By Rabbi Jonathan Rosenblatt; Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.The following article is reprinted with permission from the Orthodox Union.

The birth of Yitzchak [Isaac] is anticipated with prayers, prophecies and Divine promises.

Moreover, his birth and upbringing are prefigured by the trials and errors of his father's two earlier son figures--one a nephew and the other a concubine's child.

The patterns and mistaken assumptions that cost Abraham the fidelity of both Yishmael and Lot also served as parenting instructors. The course adjustments in the wake of these disappointments contributed to the excellence of the third attempt. And although there can be no doubting the primacy of transmission through Yitzchak, the Torah's deference to Yishmael and to Lot's descendants suggests that even a failed son of Abraham is esteemed.

A careful reading of a small passage in Lech Lecha may illustrate how a crucial element in faith-training is discovered.

Early in the parshah, Abraham answers the Divine call: "And Avram went as the Lord had spoken to him, and Lot went with him (ito)...." When Avram removes to Canaan, Lot is carried along by the very same verb that carries Sarai.

Then comes the famine, which drives the Holy couple down to Egypt, testing their faith in the G-d who had just promised them Canaan. Beside the traumatic encounter with Pharaoh, the Egyptian detour rattles Abraham's security in his mission. The Abarbanel (15th century commentator) notes that despite the vast wealth--accounted in flocks and silver and gold--the nefesh, the proselytes, are missing.

For this reason, the patriarch hastens to his earlier altar and to the work of calling out the name of the True G-d. He returns "lemasaav," which the Malbim (Rabbi Meir Leibush, 19th century commentator) understands to refer to his regular missionary circuit.

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