Vayeishev 5770: Tricky Tricks

The reading of Vayeishev is full of plot twists and turns. Indeed the title itself is ironic. Yaakov settled down. The text hints that after his adventures with Lavan and reconciliation with Esav, Yaakov planned to enjoy his elder years as chairman of a major sheep herding enterprise. Little did he suspect what fate had in store. This reading begins the longest drama of our ancestors in the Torah: that of Yosef. His tale spans four parshios and Yaakov endures a major emotional roller-coaster ride. There is unmistakable subtext and even dialog to indicate that every turn and pratfall are part of a master divine plan.

In the midst of the Yosef narrative, the Torah halts abruptly and presents a short vignette in the life of Yehudah. This brief look into the life and personality are enigmatic and scholars over the ages have struggled to make sense of it. Nevertheless, we will mine this seemingly dysfunctional ancestor for important lessons to take away.

His trouble begins when he takes leave of his family to live in Adullam. There he founds his own endeavor with a partner named Chirah. Yehudah marries a localite the Torah deliberately leaves nameless. More important is his daughter-in-law who is named.

Tamar's husband dies leaving her without children. Tamar marries Yehudah's number two son who also dies without leaving children. What is a woman to do? Well, Yehudah has a third son but Yehudah declines the match. “[Wait] until my son Shelah grows up” he says, winking. Not interested in losing yet another son, he thought.

Determined to have a child, Tamar seduces Yehudah but he does not recognize her. She gets pregnant but Yehudah remains unaware. Months later, Yehudah learns his daughter-in-law has acted promiscuously and found  herself pregnant. He declares that Tamar be put to death by fire. As Tamar is brought out, she clandestinely signals to Yehudah that he is the father. Yehudah immediately sees his folly and confesses.

What a contrast of characters! Why does Tamar insist on marrying Shelah? Why does she then look to Yehudah to sire a child? What do we make of Yehudah's self imposed exile among the Canaanites? Why does the text relate that he “went down from his brothers (Bereishis 38.1)?” What do we learn from Yehudah's base behavior followed by his explicit confession?

Vayishlach 5770: The Only Thing Yaakov Has to Fear is Fear Itself

In Vayishlach, Yaakov returns from Charan a wealthy and established man, blessed with a large family. After two decades he has finally stood up to his conniving father-in-law who backs down from a confrontation. Now entering Canaan, Yaakov sends a celestial reconnaissance to size up Esav. Why? This is his older twin brother from who he finessed the rights of the first born. Does he wonder where he stands? Is he nervous?

His delegation returns with a full report:

• "We came to your brother (Esau)”
• “He is coming to you”
• “Four hundred men are with him." (Bereishis 32.7)

“Yaakov became very frightened and was distressed...” (32.8). Why the emotional response to this account? Did he feel his life was in peril (Medrash Tanchumah)? We are compelled to believe that 'four hundred men' is intimidating. But if my brother were coming to visit, I would be delighted even if he were being escorted by a battalion. Unless...

We know that there is history between these gentlemen. Was Yaakov ever threatened? We go back and review chapter 27. Rivkah alerts Yaakov that “...your brother Esav... [plans to] kill you” (27.42). What made her think that? Same verse: “And Rivkah was told of the words of Esav”. Those are the words that Esav contemplated but never verbalized (“...and Esau said to himself...” (27.41)! Was Yaakov fearful thanks to his mother's warning of twenty years earlier?

This parshah is quite revealing of Yaakov's thinking based on a most bizarre incident: The night before the big meeting with Esav and after, Yaakov gets into a fight with a 'man'. There is strange dialog and Yaakov emerges with a prize: a new name...but perhaps more. Yaakov is transformed. The meeting with Esav the next day goes off without a hitch. What occurred the night before that had such an impact on Yaakov. How does his new name frame an everlasting legacy?

Vayeitzei 5770: Infertility Antics, Redux

We follow the path of Yaakov as he heads out to Charan in search of a wife. His trip begins with a noteworthy revelation and he has another revelation before he heads back home. What is intriguing is the angst of the pregnancies of the latest Matriarchs. The drama certainly evokes the experiences of the earlier Matriarchs.

We can hardly forget the stress endured by Sarah, the first Matriarch. Sarah offers her handmaiden Hagar to her husband Avraham as a surrogate. Sarah subsequently has a son and then banishes Hagar from her home.

Sarah’s only son Yitzchak marries Rivkah after a blind date and she too is infertile. Nevertheless, she quickly conceives after what appears to be effective prayer by both Rivkah  and Yitzchak.

Now the third generation of ancestors suffers the same malady. The text made clear in the case of Sarah and Rivkah that it was a case of female infertility. This seems to be true with Yaakov’s wives as well.

The text implies Leah - the elder of the two wives – cannot conceive. Bereishis 29.31 states “And God saw that Leah was hated, so God opened her womb...” Ostensibly, her womb had previously been ‘closed’.

Rachel’s ordeal is especially troubling. Chapter 30 begins with Rachel’s realization that she was not getting pregnant after her older sister had her fourth son. She makes a startling demand of Yaakov: “Give me children, and if not, I am dead.” Yaakov’s reply is even more unnerving: ‘And Yaakov became angry with Rachel, and he said, “Am I instead of God, Who has withheld from you the fruit of the womb?”’ 

How does Rachel come to present such a demand to Yaakov? How does Yaakov reply with such brutal indifference? Why is Yaakov ‘angry’?

The pattern of Sarah is followed as Rachel presents her handmaid to Yaakov and utters the familiar refrain “so that I, too, will be built up from her.” Note the use of the word ‘too’. Does she intimate that she is consciously exercising Sarah’s methodology? Finally Rachel prevails and gives birth to Yosef.

What finally does the trick for Rachel? Is there a paradigm Rachel must follow to conceive?

Toldos 5770 EXTRA: What’s So Funny?

Having just completed the drama of the righteous patriarch Yitzchak (יצחק) in parshas Toldos, we ponder the etymology of his name: ‘he laughed’. Having a name associated with laughter is great, isn’t it? What is the essence of צחק  that earned Yitzchak this handle?

Certainly, we will not ignore the fact that this name was divinely ordained (Bereishis 17.19). In parshas Lech Lecha, Avraham has a revelation that he and Sarah – both past childbearing years – will have a son. What is Avraham’s response? He laughs (17.17). God replies “No, really” and even assigns a name for this as yet unborn son.

Later in parshas Vayeira, Sarah overhears a second revelation about a son and she laughs. This time, God is not amused. Confronted and in fear, Sarah denies it all. How does her laughter differ from Avraham’s laugh?

Rashi follows the lead of the great translator Onkelos and renders them differently. Avraham’s laugh is ‘וחדי’ or he ‘rejoiced’. Avraham joyously celebrated the wonderful news. On the other hand Sarah ‘וחיכת’; laughed skeptically. Their responses are similar. They both reflect with similar thoughts. 

• Avraham: Then Avraham fell on his face, and laughed, and said in his heart: “Will a child be born to him that is a hundred years old? and will Sarah, who is ninety years old, bear?”
• Sarah: And Sarah laughed to herself, saying: “After I have aged, will I have pleasure, my husband being old, too?”
  

How does Onkelos support the different renderings? Is there a clue in context?

Laugh and Everyone Laughs With You

As we now know a son is indeed born to Avraham and Sarah. Yitzchak is named as instructed. There is a bris, and then a gala banquet after he is weaned. We can imagine much laughter and good times among the celebrants. Sarah says it best (21.6): “God has made laughter for me; whoever hears will laugh for me.”

The laughter ends abruptly. Sarah espies Avraham’s son Ishmael מצחק. How do we translate this word? Artscroll renders it as ‘mocking’ (and adds a possible ‘playing’ or ‘making sport’). Rashi contends that he was worshipping idols! He proves his position by citing the golden calf debacle where the Israelites got up לצחק (Shemos 32.6). Certainly, the text makes it clear: Ishmael's behavior is serious enough that it triggers this declaration from Sarah: There is no room in this house for both Yitzchak and Ishmael. This must have been no mere giggle coming from Ishmael!

Meanwhile, back in Toldos…Fleeing Avimelech, Yitzchak is caught ‘מצחק’ with his wife Rivkah: He was ‘jesting’ with her. Contextually, we presume that Yitzchak was carrying on as a husband might with his wife as Avimelech exclaims: “…but look! She is your wife”. We see a similar expression in 39.14 when Ms Potiphar accuses Yoseph of sexual advances.

Is ‘מצחק’ Just Kidding or a Sexual Come-on?

Evidently the term צחק  means more that mere laughter. It must be a paradigm of sorts. The same terminology refers to expressions of joy, cynicism, worship and foreplay. Given the complexity of this expression, what does this reveal about the man that bears the name יצחק?

Toldos 5770: The Scent of a Man

In our continuing survey to understand the dysfunctional families of Bereishis, Toldos raises the bar. This week, we are presented with four personalities that carry on as ships in the night: None seem to grasp what the other is doing. Yet, there is certainly a method to this madness.

Yitzchak, the former sacrifice, is the patriarch du jour. He is his father’s son as revealed not only by his acts but even the opening verse:

"Here follows the generations of Yitzchak, son of Avraham; Avraham fathered Yitzchak. (Bereishis 25.19)"

Like his father before him, Yitzchak digs wells, introduces Mrs. Yitzchak as his sister and like Avraham, Yitzchak favors his firstborn son.

Rivkah, the abovementioned ‘sister’ is the quintessential matriarch. Like Sarah before her, she has fertility issues. She has revelations (25.23). She knows who the chosen son is and will stop at nothing to see that he makes the cut. She takes assertive action (27.5, 42).

Does this couple ever speak with each other? Rivkah speaks to Yitzchak only once in our sidrah. There is no record of his reply, no dialog with her at all.

What of their sons? We marvel at how twin brothers can be such polar opposites: one a hunter, one a dweller in tents. Oh, they carry on like typical brothers. There is deception, jealousy, murder threats and more.

There is even evidence of miscommunication between son and parent. Rivkah hustles Yaakov into the infamous deception but he strikes us (and the Midrash) as reluctant. Esav thinks that taking a wife from the Ishmaelite will please his dad. Does it?

As we step back we recognize that Rivkah and Yitzchak are indeed the righteous ancestors. Yaakov and Esav are their flesh and blood. Can we square that with the tragi-comedy that is Toldos? Is Yitzchak really blind or just playing an ace up his sleeve? Does Rivkah know something Yitzchak does not? Is Esau the bad apple or truly meritorious? Who does Yaakov really fear?

Chaye Sarah 5770: The Other Woman, Epilog

The pivotal sidrah Chaye Sarah is usually summarized as the final days of Avraham as he winds up his worldly affairs. To be sure, the three chapters neatly contain three important events in the final days of Avraham:

• Chapter 23: Laying the late Sarah to rest
• Chapter 24: Finding a wife for Yitzchak
• Chapter 25: Finding a wife for himself?

Yes, Avraham re-marries in a much lesser known union. Is this story as important as the other three? As is rarely the case with women in the Torah, the bride – Keturah - is named in the text. This signals that she is most significant. Who is this mystery woman? What motivates Avraham to start a second family? Why does the Torah relate this to us? The Torah details the offspring of the union, some having biblical name recognition. Avraham dispatches them to the ‘Land of the East’. Where have we encountered this place before? Who else is sent there?

And so, the life of Avraham ends on some very odd notes. True, Torah relates that he died a ripe old age feeling fulfilled. Surprisingly, he is buried by Yitzchok and Ishmael (mentioned in just that order). They are referred to as his sons. Why do they get equal billing?

Yitzchok lives in a familiar place: Be'er Lachai Ro'I, the oasis where Hagar encounters an angel. The name is in commemoration of this event (Bereishis 16.14). Coincidence? Were Yitzchok and Ishmael matchmaking for their dear old dad?

Who does Avraham marry and why? Would Sarah have approved?

Vayeirah 5770: The Other Woman, Part 2

In parshas Lech Lechah, we followed the tension between Avraham, Sarah and Hagar. This week, in Vayeirah, they are at it again. As we rejoin the trio, a bundle of joy has arrived in la casa de Avraham. There is a bris, a naming (Yitzchok) and a weaning ceremony. All is great until Sarah espies Hagar’s son misbehaving (cf. Rashi, 21.9).

In the midst of the rejoicing, Sarah turns to Avraham (again) and orders him to send off Hagar and “her son”, perhaps deliberately omitting the “son’s” name. This time Avraham is not passive: “But the matter greatly displeased Abraham, concerning his son.” (21.11)

Nevertheless, God encourages Avraham to "listen to (Sarah's) voice." Even so, God promises that Ishmael is destined to be the patriarch of a great nation on Avraham's merit.

Hagar wanders off into the wilderness with her son. The story is eerily like the next chapter when Avraham heads out on a journey with Yitzchok. How is the exile of Ishmael like the Akedah of Yitzchok? Both nearly die. Both are rescued by angels. And, both sire great nations.

Why does Avraham embrace Ishmael despite Sarah's pleas? 

Lech L'chah 5770: The Other Woman

The thread of the dysfunctional families of Bereishis continues. The story of Sarah the Matriarch (née Sarai) seems sensational and pitiful.

The Torah first informs us of Sarah’s infertility at the end of parshas Noach (Bereishis 11.30). Textually, this precedes the biblical wedding announcement of Avraham and Sarah. We can almost sense trouble brewing. Fast forward five chapters to the end of Lech Lecha and more than ten years since Avraham’s relocation and we now sense Sarah’s frustration.

God promises that Avraham will be the patriarch of a great nation. Yet with Avraham in his eighties, there are no sons. In an act of desperation, Sarah encourages Avraham to take Hagar, her Egyptian slave so that Avraham can father a son. What can she hope to gain declaring that “perhaps I will be built up from her"? We can just imagine the surprise of both women when Hagar immediately conceives.

Hagar uncharacteristically assumes an air of superiority over Sarah because of her success in carrying Avraham’s progeny in contrast to Sarah’s failure. Sarah is indignant over the disrespect of her slave. Or maybe there is more egging her on. She turns on Avraham and seeks to lay the blame at his feet! Avraham shrugs it off and tells Sarah to do with Hagar as she wishes. So, Sarah torments Hagar until Hagar flees.

Recalling that Sarah is the primal Matriarch, we marvel at this behavior. First, how does a slave suddenly show contempt for her mistress? And how does the righteous Sarah come to treat Hagar so cruelly? How does infertility affect Avraham and Sarah? God promised Avraham an heir; Did God make this same promise to Sarah?

Noach 5770 EXTRA: Mystery Word

This morning we came across Bereishis 9.20:

 וַיָּחֶל נֹחַ אִישׁ הָאֲדָמָה וַיִּטַּע כָּרֶם:

And Noach began a master of the soil, and he planted a vineyard.

...or at least this seems the literal translation. Of course, Torah analysis is not always what it seems. And as is so often the case, we ran out of time.


Rashi renders it this way (citing the midrash): 

ויחל: עשה עצמו חולין, שהיה לו לעסוק תחלה בנטיעה אחרת

began: he made himself profane, for he should have first engaged in planting something different. [Bereishis Rabbah 36:3]

Rashi leaves us puzzled. Has he re-cast ויחל from the root חולין (profane)? Do we suppose Rashi inserts some words and keeps "He began" and fills the missing information about what it is that he began? Perhaps "He began to make himself profane"?


R' SR Hirsch inserts two missing words: And Noach began to be the man of the earth...He makes no comments and thus must be totally at ease with the construct.


Dr Everett Fox who translates the Torah most literally, puts it this way: "And Noach was the first man of the soil." This ties in neatly with the Medrash. See the Rashi at Bereishis 5.29.


How do you translate this verse?

Noach 5770: The Rise and Fall of Noach

When we consider parshas Noach, we quickly realize that for the most part, this portion is about Noach (Noah) the man. Oh sure, there’s a flood and a collapsed skyscraper and much more and yet...we strive to analyze his unusual personality. Usually, our focus is on page one:

• “Noach was a righteous man, perfect in his generation; Noach walked with God. (Bereishis 6.9)”

Noach had great qualities but why does the text stipulate “in his generation” as if to qualify his superlatives?

It is useful to attempt an holistic view of his life and the text is most obliging. Noach really had three careers:

• Agriculture Innovator “And he named him Noach, saying, 'This one will give us rest from our work and from the toil of our hands from the ground, which God cursed.'" (ibid 5.29)
• Chosen Boat Builder and Sailor “Make an ark of gopher wood for yourself...” (ibid 6.14). “On that very day Noach...entered into the ark” (ibid 7.13)
• Vintner “And Noach began to be a master of the soil, and he planted a vineyard” (ibid 9.20)

Noach experienced quite a meteoric rise and crash. He advances from noted implement craftsman to the ultimate religionist of his day. He is chosen by God to survive a total annihilation of life on land and tasked with seeding a rebirth. Successful at preserving species of both land and air, Noach emerges triumphantly from the ark. He is showered with blessings and a covenant. What comes next is perplexing.

Noach virtually immerses himself in viticulture and winemaking...and imbibes in his product to excess. How do we explain this sudden shift in behavior? How does this diluvian hero morph into the drunken patriarch of a dysfunctional family? What do we make of this man who has no dialog until his fall from grace (ibid 6.8)? 

Is there an important lesson the Torah is imparting by presenting the life of Noach?

Bereishis 5770: Fatal Rivalry

As a whole, Bereishis the book lays the foundation of the evolution of the Bnei Yisroel, the Nation of Israel. It does not escape us (or Rashi for that matter) that Bereishis is nearly all narrative and almost bereft of commandments. Is the Torah not a book of laws? 

When we take a cursory survey of Bereishis, we find murder, mayhem, kidnap, deception, immorality, favoritism, vandalism and the list goes on. Why does the Torah present us with these lurid crimes? The Ramban (Nachmanides) who likes to identify the theme of each of the five books, sees Bereishis as a series of ethical lessons that teach people the ways of faith. We will look for that message in every tale we examine in Bereishis.

Bereishis, the parshah has two important themes:

• Creating the perfect world
• The consequences of acts that are contrary to this creation

The tragedy of Cain and Abel provides just such a setback to the creation drama. The fourth chapter of Bereishis lays out an open and shut case of cold-blooded murder: In a jealous rage after a snubbed sacrifice, Cain slays his younger brother. Confronted by God, Cain shrugs it off. God presents the evidence and Cain is sentenced. 

What do we make of this story? “Thou shalt not murder?” The text could have said just that. That God will judge the guilty? No, this chapter hints to much more than a quick read reveals.

Not only does the Torah introduce the concept of sacrifice, it teaches that offerings can be accepted or refused. Why is Cain's offering refused?

God engages Cain in casual conversation, inquiring as to Abel's whereabouts. Does God not know what has occurred? Compare the responses to the confrontation with Adam and Eve after they transgress. See chapter 3, verse 9.

Can we undo sin? Does sin tempt us? How can we best respond? 

Does Cain's punishment fit the crime? Does he show any remorse?

What are the contemporary lessons learned from Cain's moral dilemmas?