Vayera -- 5776

I admire Abimelech, a local warlord whom Abraham and Sarah visit. 

Abimelech and Abraham squabble when Abraham accuses Abimelech’s servants of stealing water from Abraham’s well – a substantial violation in the desert.  Abimelech replies “I do not know who did this; you certainly never told me, nor did I hear of it until today” (Genesis 21:26).  The two men set things right.

Abimelech is clear:  he expects Abraham to communicate properly and tell him what’s going on.  He is not responsible for what he doesn’t know.  Too often today, people imagine that others know what’s happening, that we can read their minds and understand their feelings without being told.  Such people are more inclined to live with disappointment than to ask for what they need.

“Rabbi, you didn’t visit me in the hospital,” I’ve sometimes heard.  “I’m so sorry about that,” I reply.  “I would have liked to but I didn’t know you were there.  No one told me.”  

“My mother should have known that would upset me.”

“My boss is giving me too much work so I’m going to quit.” 

Abimelech, on the other hand, requires and provides effective communication from his fellow.  This promotes a life of simplicity, integrity, and honor.

Lech L'cha -- 5776

“Lech L’cha,” God tells Abram.  “Get going” (Genesis 12:1).

Rashi notices the unusual grammar of the commandment.  “Lech – go,” is simple enough.  But the second word, “l’cha,” implies “to yourself” or “for yourself.”  Rashi believes that God is telling Abram to depart his homeland “for his own good.”

How can this be?  How can hitting the road be of personal benefit to the elderly Abram?

Abram is known for his exceptional hospitality.  By becoming a traveler himself, a Chassidic master points out, Abram gets to receive the mitzvah he had performed for so many others.  He must leave home in order to experience a true welcome.

Many of us give of ourselves and care for others, whether professionally or personally.  We prepare.  We parent.  We protect.  We teach.  We cushion.  We fix.

When do you get to experience receiving the nurture that others receive from you?

Beresheet -- 5776

The Torah begins twice.

Genesis 1 tells the story of the seven days of creation, charting the progression from Chaos to Order. In Genesis 2, God first creates Man, fashioning him out of dust and breathing into his nostrils, and then placing him in the Garden. Later, God creates the animals and, eventually, Woman from Man’s rib.

When the Torah begins with two different tales of Creation, it is telling us from the get-go: You are entering a zone of multiple meanings. Interpretation is required here. Don’t take what follows literally.

Indeed, that’s the Jewish approach to Scripture. We embrace and encourage a wide range of readings, and know that the human insight is the key that unlocks the Torah’s deeper meanings. “The text … reveals itself through the accumulated readings of its many seekers and learners … [The Bible] speak(s) now only through the spirit and breath of its interpreters.” (Michael Fishbane in Etz Hayim Study Companion, pp. 11-12) We – with our ideas and life experience -- bring the Torah to life. We are not asked to abdicate our intellect to do so.

The Torah’s opening also holds a powerful truth for us in our daily, messy, frustrating lives. When things go bad, do what the Torah does: begin again. And don’t forget to breathe.