Rabbi Rachel Barenblat: Vayeitze

Rachel Speaks: A Poem

Rabbi Jonathan Sacks: Vayishlach No Longer Shall You be Called Jacob

Rabbi Sacks presents the interesting conundrum of Jacob’s name change: Twice his name is changed from Jacob to Israel, yet in the Torah he continues to be called Jacob. Furthermore, unlike Abraham and Sarah, whose names were amended by an additional letter, Jacob’s new name is completely different. He raises the concept of desiring to be someone else, as in sibling rivalry.

Rabbi Bernie Fox: Toldot What’s So Important About the Soup?

Rabbi Fox observes that the references to “red” in this parashah are prominent: the soup is “very red”. Esav later acquires Edom, which is “red”. He questions why the color is so important. The emphasis on the color “red” is not because the color itself is important, but because it is a tool for remembering the incident, wherein Esau so easily sold his birthright for food.

Rabbi Jonathan Sacks: Toldot Between Prophecy and Oracle

Rabbi Sacks describes the narrative of Rebecca’s pregnancy and the birth of Jacob and Esau as oracle, rather than prophecy. The text is in fact obscure, letting the reader know that the future is never straightforward, and even the present is not always known until it becomes the past.

Joy Ladin: Chayei Sarah Camels and consummation

Joy Ladin writes that Rebecca demonstrates profound independence, even to the point of overriding cultural norms, a quality that was unusual for women of that historic period, but also an essential quality for a matriarch. Yet, like many significant characters in the narrative, she is only mentioned a few times. Yet it is this terseness in the narrative that gives the individual a radical freedom for transformation.

Rabbi Shefa Gold: Chayei Sarah The Blessing

Rabbi Gold cites midrash; Abraham followed an ox into the cave of Machpela and witnessed Adam and Eve, the gateway to paradise. This cave that became the burial place for Sarah underscored the fullness of life; the time of our greatest life is also the time of abundant harvest.

Rabbi Jonathan Sacks: Chayei Sarah Hopes and Fears

Rabbi Sacks writes about God’s 2 promises to Abraham – the land of Canaan and a multitude of descendants. Yet in Abraham’s lifetime, he only acquires a field and a cave for a burial plot and 2 sons – 1 excluded from the Covenant. Furthermore, Abraham had to work very hard to achieve them. God’s promises do not mean that the gifts are simply handed down to us. We have to work for them.

Mordechai Dixler: Vayeira Kind to the Cruel?

Mordechai Dixler considers the disconnect between Abrahams concern for the people of Sodom, knowing that they were cruel and heartless. Why would he do that? Mr. Dixler names 2 reasons for kindness: a natural tendency to be kind, and a commitment to a moral obligation.

Rabbi Adi Cohen: Vayeira

Rabbi Cohen writes about Hachnasat Orchim – the responsibility to welcome guests. He cites Avot 3:7, which teaches that the divine presence is found in our relationships with others. Yet hospitality can be challenging, especially in a world of isolation and marginalization.

Rabbi Jonathan Sacks, z’l: Vayeira Even Higher Than Angels

Rabbi Sacks comments on the challenge in interpreting the meaning of Adonai, in chapter 18 verse 1, verse 3, and in chapter 19 verse 2. The first instance uses the Tetragrammaton, verbalized Adonai, while the 2nd and 3rd instances use the word Adonai spelled out. Yet in all 3, it seems that G-d is the one doing the speaking.