Vayeitzei

Genesis 28:10−32:3

Blaming Society

We should strive to emulate Abraham and Isaac, who integrated their senses of self with values of Torah, rather than emulating Lavan who compartmentalized his values and the values of his surrounding society.

By Rabbi Avraham Fischer, Orthodox Union for MyJewishLearning.com

Jacob had been involved in an act of deception, and now he becomes the victim of deception.

After seven years of working for his uncle Laban, he wishes to marry Rachel, Laban's younger daughter.

“And it was in the morning, that behold it was Leah. And [Jacob] said to Laban "What is this you have done to me?  Did I not work with you for Rachel? And why did you deceive me?" (Genesis 29:25). Laban, the champion deceiver, tricked Jacobby switching Rachel with Leah.

Laban's Excuses

Laban explains himself; after all, he is a recognized leader in the community. When he presents his excuses, he makes a not-so-veiled reference to Jacob’s own act of deception, in which he took the place of his older brother Esau in receiving their father Isaac’s blessing: “It is not done so in our place, to put the younger before the older.  Complete this one’s [Leah’s] week [of celebration] . . ." (Genesis 29:26-27)

The next word in Hebrew is critical to our understanding of Laban’s character:  “v’nitnah." Theoretically, there are two ways of translating this word.  Ibn Ezra (12th century Spanish commentator) interprets it passively: “she will be given” after the week of celebration for Leah, it will be acceptable for Rachel to marry Jacob.

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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 of the OU for MyJewishLearning.com
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.

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Haye Sarah

Genesis 23:1−25:18

Sarah's Legacy

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

By Rabbi Raphael Wizman, Orthodox Union for MyJewishLearning.com

The 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.

"The righteous are considered alive even after death," our Sages tell us. Sarah achieves this distinction. She raised a son who would perpetuate the path of God, and would willfully sacrifice his life for the sake of God. All future generations merit forgiveness and grace from Hashem because of this gesture of self-sacrifice and ultimate faith.

Sarah’s determination to raise a future Patriarch of the Jewish nation explains her concern over Ishmael’s influence. She achieved a greater level of prophecy than Abraham did, the Midrash tells us. In her keenness, she knew that Ishmael’s behavior could corrupt Isaac and pull him from the path of Torah.

Sarah merits to have a parashah named after her because the story of her death reflects the accomplishments of her life. At the age of one hundred she was as sinless as at the age of twenty and at twenty she was as wholesome and beautiful as a seven-year-old.

"Kulam Shavin Letovah" All her years were equally good--despite the suffering she went through. Rabbi Zusha, zt"l (may his memory be a blessing), used to say that in her greatness, she accepted her lot in life without complaining. She would always say, "This, too, is for the good." In her clarity of understanding life is only good. It is this legacy that we hope to retain and pass on to our children, for all generations.


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Vayeira

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.

Rabbi Chaim Steinmetz, Orthodox Union for MyJewishLearning.com

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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