Rabbi Jonathan Sacks, z/l: Chayei Sarah The Next Chapter

Rabbi Sacks writes of the interesting quandary Abraham finds himself in: God has promised him land three times yet here he is, bereft of Sarai, and despite his wealth, he has no ownership of land to bury her in. Despite the generosity of the Hittites in offering to give him the land, he insists on purchasing it. Furthermore, Abraham, in maintaining his distance from his neighbors was greatly respected, whereas Lot, who fully assimilated, was not respected.

Rabbi Ephraim Mirvis: Valera The Akeida was a major misunderstanding

Rabbi Mirvis presents an interesting interpretation of the Akeida. He references Rashi who cites Bereishit Rabbah, stating that Abraham was confused by God’s conflicting instructions. The Midrash continues to claim that God’s instructions were not conflicting but misunderstood.

Rabbi Jonathan Sacks, z/l: Vayera Walking Together

Rabbi Sacks writes of the cognitive dissonance experienced by Abraham: He trusts in God while at the same time being filled with fear. He keeps his emotions hidden from his son; Vayelchu shenehem yachdav. The dialog between them is sparse. Rabbi Sacks shares the poignancy of their togetherness and compares it to his contemporary element, with the gap between family time vs consumerism, and the gap between Jewish and secular values.

Rabbi Daniel Bouskila: Vayera Abraham Our Leader

Rabbi Bouskila writes about the qualities of superior leadership: taking risks, showing care, dreaming visions, holding high expectations. Abraham was the first leader with God’s endorsement, the first in 10 generations of humanity. Abraham had no political power but was so influential.

Lizzie Frankel: Lech Lecha I Walk Barren

Lizzie Frankel begins with the novel concept of the barrenness of men, rather than women. Avram says to God: “You haven’t given me seed”. What exactly is the meaning behind “seed” and Avram’s need for it?

Rabbi Rachel Barenblat: Lech Lecha

While Sarai is barren, Hagar is not. When she is sent away, God makes a similar promise to her that He made to Avram. However, she names God as “El Roi” – The One Who Sees, later The One Who Sees Me. This is a very personal approach.

Rabbi Jonathan Sacks, z/l: Lech Lecha The Power of Example

Until now, the Biblical narrative is about archetypal characters, humanity in general. Suddenly the narrative becomes personal, an individual who is the patriarch of one nation. Why did God lose interest in the rest of the world? Actually, taking the entire Tanakh into context, the narrative is about other peoples: Egypt is a great nation, Nineveh is a subject of God’s concern, and so forth.

Rabbi Rachel Barenblat: Noach

Please follow the link below to read Rabbi Barenblat’s poem on the Flood

Rabbi Jonathan Sacks, z/l: Noach Individual and Collective Responsibility

Rabbi Sacks takes a historical critical approach this week’s parashah, in particular the Flood and Tower of Babel narratives. The individualist and collectivist cultures are both problematic, whereas the joint approach is what makes a society function well.

Rabbi Jonathan Sacks, z/l: Acharei Mot Thinking Fast and Slow

Rabbi Sacks writes about challenges in understanding the instructions regarding the scapegoat; in particular, 2 similar goats but with different treatments decided by a throw of the dice. Traditionally, the interpretation relates to atonement and purification, but doesn’t address the lots or the similarity of the coast.