A Quick Torah Thought

In a certain way, Yaakov's victory over Lavan was that of optimism over cynicism. Even from the get-go, there was a certain measure of jadedness on the part of Lavan and Betuel; having the good fortune to marry into the family, not only a prominent prince and an affluent man, they tell Eliezer who has come to seek a wife for Isaac, "It comes from God, even were we to want to reject your offer our hands would be tied and we could neither speak bad or good against you."  That penchant to seeing things with an evil eye, with a less than happy and almost untrusting countenance permeated the very existence of Haran, Lavan's home. The shepherds didn't trust each other, and so an excessively large stone was placed on the mouth of the well to prevent anyone from taking too much of the scarce waters without the knowledge of the others.  Yaakov responds in kind: "Where are you from?" In other words, why are your principles so faulty, to have convened at the well a...

In the bible, the woman's voice is rarely heard, but when it is, it is loud and clear. More than anything, women - and namely our matriarchs, are the guiding light, rising to prominence to right their husbands who time in and time out miss the mark when choosing their spiritual heirs. This phenomenon isn't isolated to the Torah, Batsheva also ensuring the Davidic line continue through Solomon, and none of his other sons. Likewise, with Ruth and Naomi, it is female figures who determine the lineage of future generations that will bring the advent of the Messiah.  Interestingly, we don't learn about the origins of Sara Imeinu, the first of our matriachs, but perhaps that is the case because it simply wasn't important; with Rivka, though, it became very important, as Rivka was the one who could see through Eisav's entrapments, using rhetorical cunning to ensnare Isaac. Why was it that Yitzhak could not see through Eisav's facade? It would seem to be tantamount to t...

The Rashbam famously taught that the akeida was a punishment of sorts, a lesson for Avraham, who failed to cling wholeheartedly to the land by virtue of making a covenant by which he showed a willingness to sacrifice part of the land to Avimelech, and his general, Pichol.  More than one has seen similar resonances in the expulsion of Jews from their homes in Gush Katif.  It's interesting to note, though, the sequence of events in the last two Parshas: after the covenant with Avimelech, the akeida comes about, and then, after Sarah imeinu dies, Avraham has to reaffirm his bond to the land by purchasing a permanent stronghold, that cannot be eroded or called into question. That word, achuzah - as in achuzat kever , is mentioned repeatedly. A gift could not be property that you have an inviolable right to, which meant, that Avraham in the wake of his personal sorrow needed to make a lasting imprint reaffirming his right to the land, perhaps to amend his errant ways prior.  A...

The one word that appears repeatedly in the story of the binding of Isaac is "together."  The first two incidences are prior to the akeida:  Breishit 22:6      "Abraham took the wood for the burnt offering and put it on his son Isaac. He himself took the firestone and the knife; and the two walked off together ." Breishit 22:8 "And Abraham said, “It is God who will see to the sheep for this burnt offering, my son.” And the two of them walked on together ." And then, after the akeida, yet again, the same oneness of purpose:  Breishit 22:19 "Abraham then returned to his servants, and they departed together for Beer-sheba; and Abraham stayed in Beer-sheba." There are a number of things we can learn from this. For one, the oneness of purpose, the desire to perpetuate God's name in the world, the very reason that God chose Abraham - "For I have chosen him so that he can instruct his children and future generations to keep My ways by doing wh...