Vayeishev

Genesis 37:1−40:23

Leadership Traits

Yehudah merits the position of kingship because of his ability to acknowledge and overcome his mistakes.

By Rabbi Chaim Landau, provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for MyJewishLearning.com
Upon reviewing the stories of two of Jacob’s twelve sons, Joseph and Judah, one may wonder why Judah’s descendants were ultimately crowned with the kingship of Israel rather than those of Joseph.

Stories regarding their chastity are told of both. After her first and second husbands died, both sons of Judah, Tamar dressed as a prostitute and seduced her former father-in-law. Joseph, on the other hand, when confronted by his master Potiphar’s wife, who propositioned him in the privacy of her mansion, ran away. Judah acceded to temptation; Joseph resisted.

Continue reading.

Follow us on   

Vayishlach

Genesis 32:4−36:43

By Rabbi Rabbi Avraham Fischer, provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for MyJewishLearning.com

Living With Threat

Yaakov sends Esav the message that despite having lived with Lavan, he has managed to keep the commandments and learned to stand up to powerful figures.

The last time the twins were together, Esau was so consumed by his hatred for Jacob that he prayed, “May the day of my father’s mourning approach so I may kill my brother Jacob,” (Bereishit27:41). And so, Jacob left to learn in Yeshiva and then live with his uncle Laban in Padan-Aram, where he married and raised a family.

Now, more than 30 years later, how does Esau feel? Has his hatred subsided, or has it intensified? Returning home to such an ambiguous situation Jacob realizes that a confrontation with Esau is inevitable, and consequently prepares for whatever might happen.

Continue reading.

Follow us on   

 

Vayeitzei

 Genesis 28:10−32:3

By Rabbi  Avraham Fischer, provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations for MyJewishLearning.com

Blaming Society

We should strive to emulate Abraham and Isaac rather than emulating Laban, who compartmentalized his values.

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 Jacob by 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)

Continue reading.

Want to know more about Biblical Figures? Follow our board    page.

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 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.

Continue reading.

Follow us on   

Haye Sarah / The Life of 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, provided by the Orthodox Union, the central coordinating agency for North American Orthodox Congregations 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?

Continue reading.

Follow us on