Parshat Vayeshev: Wishing for Tranqulity?

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Parshat Vayeshev opens with the statement that Yacov settled down in Canaan. He had not had an easy life until then: He’d left home to flee Esav, endured years with the swindler Lavan, and suffered the trauma of Dina’s kidnapping and its aftermath. The midrash elaborates that Yakov now hoped to live “b’shalva,” in peace and tranquility. Surely that’s something we can understand.

Chazal, however, viewed Yakov’s desire for “shalva” as problematic. “Yacov wished to live at ease, but the ordeal of Yosef sprang upon him,” says Rashi, citing the midrash. “When tzadikim ask for tranquility, God responds: “The peace of the world-to-come awaits them, yet they also want to dwell at ease in this world?!” This interpretation is based on a seeming connection between Yacov’s desire to settle down, and the subsequent events: intense jealousy between the brothers, the sale of Yosef, and Yacov’s suffering in the belief that Yosef had been killed. 

Yet, there is something bothersome in this commentary. Doesn’t everyone deserve and need tranquility? Should tzadikim never be settled in this world, always doing and moving?

In contrast to the negative view of Yacov’s request for shalva, the Shulchan Aruch cites a custom for women to refrain from work on Hanukkah during the time the candles are lit. The Magen Avraham explains – since “they too were part of the miracle.” This is a time to rest, be thankful, and draw inspiration from the Hanukkah miracle.

Perhaps this is the reconciliation of these two views of the desirability of rest and tranquility: Yacov wanted prolonged tranquility with no end. But endless repose is not the way to live out one’s life. We never fully “retire.” In contrast, women pause on Hanukkah temporarily, at a designated time. Periodic rest and reflection provide the opportunity to recharge ourselves, to renew our creativity, energy and purpose in life. Shabbat Shalom and Hanukkah Sameach! – Karen Miller Jackson

In Praise of Dina: Parshat Vayishlach

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Parshat Vayishlach, contains one of the darkest incidents in the story of Yacov’s family: the taking and rape of Dina. Yet, the inclusion of this account in the Torah suggests that it is important not to ignore the topic of sexual abuse and to find ways to talk about it, protect against it and advocate for the victims. 

The commentaries on Dina’s story grapple with two issues which require moral clarity and which are still relevant today: lack of consent and the tendency to blame the victim. Dina goes out, “va’teze,” to see the women of the area. Shechem saw her, took her and “vaye’aneha.” Studying the interpretations of these two words can be a springboard for discussing the importance of consent in sexual relationships. One possible reading of “vaye’aneha” is that he debased her, downplaying the violence and her lack of consent. Ramban, however, based on other occurrences of this word in Tanach, provides a voice of moral clarity: “The Torah tells us that she was forced, and she did not consent to the prince of the country — to her praise.”

Interpreting the word “va’teze,” the midrash calls Dina a “yatzanit,” she liked to go out, seeming to imply that she shared responsibility for what happened to her. The Lubavitcher Rebbe, however, interprets this to her credit: being a yatzanit was a positive attribute in Dinah, since she had the potential to positively influence others. Blaming the victim only further stigmatizes abuse.

Ramban says this story teaches the praise of Dina – לספר בשבחה – in that she remained true to her values as a daughter of Israel. I would add that Dina is also to be praised for giving us her story to raise awareness about abuse, and to talk to our children about healthy relationships. Shabbat Shalom – Karen Miller Jackson

Toldot: Rivka’s Moral Clarity

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There is a moral dilemma in Parshat Toldot: Why was it okay for Yacov and Rivka to deceive an older and recently blinded Yitzchak, in order to ensure Yacov received the blessings?! 

When Yitzchak ages and his eyes grow dimmed he decides it is time to give the brachot to his favored son, Esau. The commentaries see deeper meaning in his blindness being mentioned at this point in the narrative. One of Rashi’s explanations is that Yitzchak went blind from the smoke of his daughter-in-laws’ idol worshipping incense. This interpretation is based on the narrative juxtaposition of Yitzchak’s blindness with Esau taking Canaanite wives, bringing bitterness to his parents. The weakness in this interpretation is expressed by the midrash Tanhuma — why then did Rivka not go blind as well?! 

Sforno, takes a different approach and views Yitzchak’s blindness as a result of his turning a blind eye and not protesting Esau’s numerous faults and transgressions over the years. Sforno compares Yitzchak to Eli the kohen in the book of Samuel who refuses to see his sons’ inappropriate behavior. This position supports the idea that Yitzchak’s spiritual blindness did not begin in his old age, but earlier. When the Torah says that Yitzchak loved Esau because ציד בפיו, there was “hunting in his mouth,” the midrash comments – he would entrap and deceive Yitzchak with the words which came out of his mouth. Similarly, Rashi concludes that Yitzchak was made blind to set the stage for Yacov to take the brachot he rightly deserved, initiated by Rivka, who could see clearly regarding Esau and Yacov. 

The commentaries learn from Yitzchak’s blindness: ignoring and rewarding bad character traits has consequences. Rivka had moral clarity and could see who was deserving of the brachot. Shabbat Shalom and Chodesh tov!

Chayei Sarah: What is your Be’er?

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Parshat Chayei Sarah begins with the passing of Sarah. This tragedy, following the akedah, must have left Yitzchak feeling drained and broken. Perhaps this explains Yitzchak’s passivity in finding his match. How then did Yitzchak find strength and resilience?

Numerous significant events in Yitzchak’s life take place by a be’er – a well. In the first scene, Yitzchak is not present but his proxy Eliezer has come to Aram Nahariyim to find Yitzchak a wife. Eliezer stops at the “be’er ha-mayim,” where the women draw water and where Eliezer prays to God for guidance and finds Rivka. The midrash points out that the well is the meeting place of various biblical couples, representing potential for new life and hopefulness. 

Next, when Rivka travels to Abraham’s home she encounters Yitzchak who had just returned from a place called “Be’er Le-chai Ro’i.” This is also where previously Hagar goes with Ishmael when they were banished and where Hagar prays to God for protection. Noting this, the midrash teaches that Yitzchak was there to bring back Hagar (aka Ketura) to Abraham after Sarah’s death. Here too, the well represents matchmaking and renewal, healing and resilience.

Wells appear again later, when Yitzchak re-digs the wells of Abraham which had been stopped up by the Philistines. The Sefat Emet interprets these wells as representing spiritual sustenance which the avot brought to the world. So Yitzchak, having renewed himself then had the ability to provide inspiration for others. 

Be’er is referred to by Song of Songs as a “well of living waters.” Yitzchak renewed his life and spiritual strength at the be’er, providing a model for us to find our our own metaphoric “wells” —  sources of renewed energy and strength, so we can grow in kedusha and chesed. Shabbat Shalom

Lech Lecha: From Loneliness to Community

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Parshat Lech Lecha contains a message about individuality but also about community. On the one hand, Avraham stands out for his exemplary uniqueness and ability to stand up for what he believes is right, even if he was alone in his non-mainstream ideas. On the other hand, the parsha emphasizes that Avraham does not remain alone, but together with Sarah, builds a community through his commitment to monotheism and lovingkindness. 

Avraham is commanded by God to leave his home and family to set out for an unknown destination. Rambam teaches that before this, Avraham spent many hours and years meditating alone over the world, until he came to know God the Creator of the world at age forty. Rashi interprets the words “Lech Lecha” (go for yourself) as: for your own benefit and your own good. These sources highlight Avraham’s uniqueness but also his likely loneliness at this point in the narrative. Rabbi Soloveitchik characterizes Avraham as feeling “intense loneliness” before entering into the “brit” or covenantal relationship with God and inspiring others to join the “covenantal community.” 

When Avraham and Sarah set out on their journey they also bring along “the souls they had made in Haran.” This odd terminology is understood by the midrash to mean that Abaraham had taught, hosted and converted the men and Sarah, the women. Based on this, the Ha’amek Davar interprets “Lech Lecha” as meaning that even though Avraham was alone in his faith, he and Sarah chose to share their beliefs along the way and greatly influenced and enriched the lives of others. 

Loneliness is an increasing challenge in our world today. Avraham and Sarah remind us of the greatness of community and provide a model for how to build meaningful relationships. Shabbat Shalom

On motivation

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As Yacov’s travels are described in parshat Vayetze, the commentaries are attuned to the ebbs and flows of Yacov’s motivation levels as he makes this uncertain journey. What can we learn about the nature of motivation from Yacov’s experience?First, Yacov leaves Beersheba and goes toward Haran. The Talmud teaches that Yacov had “K’fitzat derech.” God shortened the route for him so that it would pass quickly. Why was this necessary?

Yacov was just sent away from his home, his family and everything he knows. Perhaps the miraculous “kefitzat derech” is meant to help Yaacov who is somewhat overwhelmed by all of these drastic changes. This is further reinforced by the Yacov’s vow and God’s prophecy of reassurance — that he will survive and eventually return home safely. Yacov is concerned for his future.

In contradistinction to this, when Yacov resumes his journey the Torah states that he “carried his feet.” Most commentaries understand this to mean that he was relieved, inspired and happy after hearing the word of God. This excitement is reinforced by the next scene when he sees Rachel and manages to lift a heavy stone off of a well with superhuman strength. The Ramban explains that even though Yacov was exhausted from his long journey, his renewed hope and emunah gave him strength and fortified him. Additionally, he has now found Rachel and a loving relationship.

Current circumstances have posed a challenge: how do we stay motivated in life, work or school without regular routines and interaction with peers? May we all find the strength to lift up our feet in life like Yacov, to find motivation wherever it is needed, through faith, inspiration and encouraging each other. Shabbat Shalom.

Reminder: If you would like to sign up to receive weekly #powerparsha via whatsapp, here is the invite link: https://chat.whatsapp.com/I2XoxeT6DWoHBwVdJfe6m5#ShabbatShalom“

** Artwork – “Jacob’s Ladder” by Yacov Agam.

Toldot: Hope

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Parshat Toldot opens with the heartbreaking yet hopeful scene of Yitzchak praying that he and Rivka will be blessed with children. Rivka, like Sarah before her, is akarrah, and it takes 20 years until she conceives. Many commentaries understand that Rivka, already proven to be one who takes action, was praying as well. How did they remain committed and hopeful for so long, in the face of such adversity?

Several unique elements may provide some guidance. The Torah depicts Yitzchak praying “l’nochach ishto,” in the presence of his wife. Rashi explains that they were equally devoted to their tefillot. Each stood in one corner, but together in the same room, highlighting the strength of their connection. Radak adds that Yitzchak looked at Rivka while praying and drew strength from her.

Also, the word used for Yitzchak’s tefillot is noteworthy. In fact, the same word is used twice –ויעתר- he entreats God and God responds to his plea. This mirroring of language highlights that Yitzchak’s (and by extension Rivka’s) tefillot were heard and answered. The Talmud interprets the word ויעתר based on the Talmudic word for pitchfork — עתר. Just as a pitchfork overturns grain from place to place, so does tefilla of tzaddikim change God’s decree from cruelty to mercy.

Today, in addition to grappling with issues such as infertility or health challenges, people are contending with loneliness and a yearning to see and hug loved ones. Yitzchak and Rivka teach us how to respond to such challenges — remain hopeful, be persistent, support each other, and focus on tefilla. Shabbat Shalom.

Lech Lecha: Go To Yourself

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“If I am not for myself, who will be for me? If I am only for myself, what am I? And if not now, when?” – Pirkei Avot

Avraham is the paradigm of chesed and compassion, of doing for others. For this reason, it is surprising to read Rashi’s commentary on the opening words of parshat Lech Lecha. Rashi, noting the “kefel lashon,” double language, interprets the words “lech lecha” as Go for YOURSELF. Going on this journey to an unspecified destination was for Avraham’s own benefit: “טובתך והנאתך.” By going forth and having faith in Hashem, Avraham will be rewarded with becoming a father, not only of his own children, but also of a great nation. The Zohar, similarly interprets “lech lecha” as “go unto yourself…to know and to fix yourself.” Before Avraham could inspire others he needed to journey inward and strengthen himself.

Rav Kook expresses a similar idea on Modeh Ani. In his commentary on the siddur, Olat Ra’ayah, he explains that each morning when we wake up and are awestruck by the vastness of the infinite universe, we might feel small and insignificant. By emphasizing the I, and drawing on the inner strength and gratitude to God within ourselves, “the individual self remains undaunted, the ‘I’ finds divine confirmation and validation.”

Perhaps the message is that in order to be able to give to others and live a life of meaning, we need to be healthy and strong in mind and body ourselves. Shabbat Shalom🌻