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.
DetailsRabbi 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.
DetailsJoy 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.
DetailsRabbi 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.
DetailsRabbi 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.
DetailsMordechai 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.
DetailsRabbi 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.
DetailsRabbi 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.
DetailsRabbi Bergadine considers the literal meaning of the first 2 words – lech lecha- go forth for yourself. She quote Rashi, who interpreted the phrase as ‘going forth for your own benefit’. She asks if we have made the effort to benefit all of ourselves – the “body work” as well as the “soul work”.
DetailsI am El Shaddai. Walk in My ways and be tamim. Please follow the link below to read Rabbi Barenblat’s poem what it means to be “pure”
DetailsRabbi Sacks addresses the ambiguity of Terah and Abraham. Terah worshipped idols, but took the first steps towards a new homeland and life. Abraham broke with the pattern of idolatry, risking disrespect for his father, and completed Torah’s journey.
DetailsRabbi Zamek drashes on the selection of species to be included in the Ark, commenting that if most of us had a choice, we would have excluded certain life forms, such as leeches or cockroaches. As he states, this perspective reflects only our own personal interests, without considering the well-being of the entire world that was created.
DetailsRabbi Barenblat composes a beautiful poem on the theme of understanding.
DetailsRabbi Sacks compares the morality in the Flood narrative to Games theory. He cites The Prisoner’s Dilemma, a model invented in 1950, demonstrating that cooperation produces a better outcome for both parties. He carries this discussion forward to ultimately demonstrate that the first moral principle in the Torah is the first moral principle to be scientifically demonstrated.
DetailsRabbi Weiss states that our world can itself be a mixture of chaos and void, considering global warming, warfare around the world, societal divides. Parashat Bereishit teaches us that chaos and darkness are frequently the precursor to transformational change, rather than the conclusion of our story. In the Torah, God calls the light out; in our daily lives we need to be our own source of transformation.
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