Toldot: Promoting Truth

Leave a comment

What is meant by the verse in Micah, “Give truth to Jacob”? The commentaries discuss this question in Parshat Toldot, where the themes of truth and deception are front and center. The question feels especially urgent today, as we—the children of Yaacov—struggle to make truth heard and to dispel the deceptive narratives told about Israel.

The Torah describes Yaacov as “a plain (tam) man, dwelling in tents,” which Rashi contrasts with Esav, who regularly misled his father about his true character. This is striking, given that it is Yaacov who appears to act deceptively. He acquires the birthright at Esav’s moment of weakness, and later follows Rivka’s plan to disguise himself before Yitzchak. When Yitzchak, who is going blind, asks him directly who he is, Yaacov answers, “I am Esav, your firstborn.” Yitzchak later tells Esau that his brother came with mirma—cunning—and took the blessing. Still, Rashi works to preserve Yaacov’s integrity. He repunctuates the verse so that Yaacov is not technically lying: “I am [bringing you food]; Esav is your firstborn,” and defines mirma as cleverness rather than deceit.

Other commentaries take a different approach: even if the blessing was truly destined for Yaacov, the way he received it carried consequences. In one midrashic tradition, Rachel deceives Yaacov on his wedding night to spare Leah’s shame and reminds him that he once deceived his own father, measure for measure. And when Esav cries out “a great and bitter cry,” Bereshit Rabbah says that this is echoed generations later when Mordechai cries out in Shushan under Haman’s decree to wipe out the Jewish people.

Yaacov was a man of truth. When he acted with duplicity it was to ensure the future of the Jewish people, yet there were long-term consequences. Today, when the world so readily absorbs falsehoods about our people, we renew our mission to “give truth to Yaacov”—to stand for the integrity and truth of the Jewish people. Shabbat Shalom and chodesh tov!🇮🇱 -Karen Miller Jackson

Parshat Toldot: Strength through Hope

Leave a comment

How does one remain hopeful when facing long-term challenges and adversity? The commentaries glean insight from Yitzchak and Rivka in parshat Toldot. 

After twenty years of infertility, prayers and longing to have a child, Rivka becomes pregnant. The word for prayer here – vaye’etar –  is unique. It is used twice to mean (1) Yitzchak entreats God and (2) God responds to his plea. This mirroring of language highlights that the tefillot were heard and answered. The Sages debate the deeper meaning of the word “vaye’etar.” One interpretation: Yitzchak’s prayers become more frequent and urgent. Alternatively, it relates to the idea that prayer can overturn harsh decrees, akin to a pitchfork (a.t.r) turning over grain. This prayer becomes a model of holding out hope in the face of long-term yearning and challenges.

The midrash adds another layer, emphasizing that Rivka played an essential role in the tefillot being answered. Yitzchak prays “l’nochach ishto,” in the presence of his wife. They were both equally devoted and synchronized in their tefillot – each stood in one corner, but together in the same room – drawing strength from one another. A final midrash teaches that their prayers were ultimately answered when Yitzchak brought Rivka to Mount Moriah, the site of the Akedah. This place, likely fraught with personal trauma and pain for Yitzchak, underscores how deep healing and personal growth can enhance prayer’s efficacy.

Yitzchak is associated with gevurah (strength) in Hassidut. Perhaps this refers to strength of faith, despite hardship. The Jewish people inherit this legacy, reminding us that hope stems from persistence, inner strength, shared struggles, and collective faith. May we find inspiration through Yitzchak and Rivka to remain hopeful and resilient. Shabbat Shalom -Karen Miller Jackson

Toldot: Truth vs. Deception

Leave a comment

What is meant by the verse in Micah, “Give truth to Jacob?” The commentaries discuss who is truthful and who is deceptive in parshat Toldot. This has particular significance for our world today, as we – the children of Yaacov – are fighting to get the truth out and dispel the deceptive lies about Israel. 

Yaacov is characterized by the Torah as “a plain (tam) man, dwelling in tents.” Rashi comments that Yaacov is the antithesis of his brother Esau who was regularly deceiving his father about his true character. This is surprising given that it is Yaacov who seems to act deceivingly. First, he makes a deal with Esau and receives the birthright (bechora) at a low moment for Esau, when he is exhausted. Next, Rivka instructs Yaakov to disguise himself as Esau so that Yitzchak blesses him and not Esau. When Yitzchak, who is going blind, asks Yaacov straight out who he is, he replies, “I am Esau, your firstborn.” Later, Yitzchak explicitly tells Esau that his brother “came in cunning (mirma) and took his blessing.” Yet, Rashi continues to defend Yaacov’s innocence. Rashi repunctuates one of the verses so that Yaacov is not technically lying: “I am [bringing you food], Esau is your firstborn,” and defines mirma as cleverness, not cunning.

Yet, other interpreters suggest that even if the blessing was meant for Yaacov, the means by which it was acquired led to consequences for Yaacov and his descendents – the Jewish people. In one midrash, Rachel deceives Yaacov on his wedding night with Leah to protect her sister’s dignity. She reminds him that he too deceived his father, measure for measure. Moreover, when Esau realizes what has happened and cries out “a great and bitter cry,” Bereshit Rabbah says that “Yaacov” was punished when Mordechai lets out a great, bitter cry in Shushan, due to Haman’s decree to wipe out the Jewish people. 

Yaacov was a man of truth. When he acted with duplicity it was to ensure the future of the Jewish people, yet there were long-term consequences. Today, as the world so easily consumes the lies of our enemies, we will continue to fight to “give truth to Yaacov,” to the Jewish people. Shabbat Shalom -Karen Miller Jackson

Parshat Toldot: Long-term Optimism

Leave a comment

How does one remain hopeful and optimistic in the face of adversity? Some insight and inspiration can be gleaned from the instances of tefilla in parshat Toldot. 

After twenty years of infertility, prayers and longing to have a child, Rivka becomes pregnant. The word for prayer here – ויעתר –  is unique. It is used twice to mean (1) Yitzchak entreats God and (2) God responds to his plea. This mirroring of language highlights that the tefillot were heard and answered. The Sages debate the deeper meaning of the word ויעתר. One interpretation: Yitzchak’s prayers become more frequent and urgent. Alternatively, it relates to the word for pitchfork (עתר). Just as a pitchfork overturns grain from place to place, so to does tefilla of the righteous change God’s decree from cruelty to mercy. Hence, this tefilla is a model for holding out hope in the face of long-term yearning and challenges.

The commentaries add another dimension to this prayer when they teach that Rivka was an integral part of the tefillot being answered. Yitzchak prays “l’nochach ishto,” in the presence of his wife. The midrash explains that they were both equally devoted and sychronized in their tefillot. Each stood in one corner, but together in the same room, highlighting the strength of davening together. Additionally, Rivka continues praying when pregnant. When the twins struggle inside her womb, she goes to “lidrosh (inquire) of Hashem.” Ramban, based on other instances of this word in Tanach, comments that in this moment of concern and crisis, she prayed to God.

This week Ethiopian Jews celebrated Sigd and their return to Jerusalem after many centuries – another model of long-term prayers fulfilled. Yet, our beloved Jerusalem and Israel still face challenges and adversity. Rivka and Yitzchak provide a model of tefilla as entreaty and inquiry and as a source of extended optimism as we pray our dreams of peace and security will be fulfilled. Shabbat Shalom & Chodesh tov! -Karen Miller Jackson