Vayera, Genesis 18:1-22:24, Parashat Hashavua for November 4, 2023
It is a commonly accepted view that our society is fractured and polarized, that we have less in common with each other and are becoming more tribal: liberals against conservatives, coastal “elites” against heartland dwellers, whites against minorities, “native-born” Americans against immigrants, and the college educated against those with a high school diploma or less education. But does it have to be this way? This week’s Torah portion teaches us a different way to act toward a stranger, radical hospitality. “God appeared to him [Abraham] by the terebinths of Mamre; he was sitting at the entrance of the tent as the day grew hot. Looking up, he saw three figures standing near him. Perceiving this, he ran from the entrance of the tent to greet them and, bowing to the ground, he said, “My lords! If it please you, do not go on past your servant.” (Genesis 18:1-3). Abraham sees three strangers. He rushes to greet them and then prepares a feast for them. It turns out that these three strangers are God and two ministering angels. Soon they reveal to Abraham and Sarah that their wish to have a child will be fulfilled. But what if Abraham had turned away from these strangers? What if he had feared them rather than welcomed them? How would human history have been different? There is a lesson here for us. By welcoming the stranger, the one who is different, we open a door to new, positive possibilities. The weak live in fear of those who are different. The strong welcome the new and create a richer society, full of new possibilities.
Toldot, Genesis 25:19-28:9, Parashat Hashavua for Shabbat, November 18, 2023
November 17, 2023 by Dean Kertesz • Drashot
What is the value of living honestly and what is the cost of lies and manipulation to get what we want? In this week’s Torah portion we read about the life of Isaac, Abraham’s son, through his marriage to Rebekah, the birth of his twin sons, Esau and Jacob, their rivalry and ultimate estrangement from each other. The story climaxes with Jacob deceiving his father, with the help of his mother, to gain Isaac’s blessing which should go to Esau. When Esau comes to him, after Isaac has blessed Jacob, we read, “Isaac was seized with very violent trembling.” (Genesis 27:33). Commenting on this verse, Rashi (11th C. Germany) wrote, “The Midrashic explanation (Midrash Tanchuma, Toldot 11) is that he saw Gehinnom opening beneath him (Esau).” Rabbi Michael Dolgin (21st C. America) expands on this idea, “In rabbinic literature, Esau represents Rome: the empire that conquered the Jewish people, desecrated our holy places, and destroyed the Temple. In this passage, we can discern the roots of our conflict with the civilization that surrounded and dominated us. The issue is fundamentally the lack of honesty in this biblical family. Esau and Jacob (who represents Israel) maneuver and deceive rather than interact truthfully.” Think about how in personal, political and national conflicts each side is willing to manipulate the conflict narrative to achieve their own ends. How much better off might we be if we faced each other honestly, admitted our flaws and shortcomings and the validity of each side’s narrative. We might have less conflict and suffering in the world.