Toldot — Genesis 25:19 – 28:9

As the children of Jacob, the perennial trickster, can we act sincerely and authentically in our own lives?

In reading the account of Jacob’s behavior towards his elder sibling, Esau, whom he tricks out of his birthright blessing, Torah compels us to contemplate this dilemma in our own lives. The moment of deception leaves Esau bursting "into wild and bitter sobbing" (Genesis 27:34). There is however a deeper irony here – Jacob’s lack of sincerity and authenticity become his nemesis in next week’s reading, when his father-in-law, Laban, tricks his future son-in-law by replacing his beloved bride on the very wedding night (Genesis 29:26).

Torah challenges us to live sincere and authentic lives despite the turbulence and trickery we experience in our daily lives.

- Rabbi Aubrey Glazer

Artwork note: This week's artwork depicts the "two nations" that struggled in Rebekah's womb. Even in utero, Esau and Jacob were rivals. Traditional illustrations sometimes show the younger brother pulling on Esau's heel in an attempt to prevent Esau being firstborn (the name Jacob, or Yakov, is often translated as "heel-puller"). Here, the two fetuses are positioned in what doctors describe as vertex/breech position, a not uncommon arrangement for twins, and one that lends itself to a combative or dynamic interpretation – perhaps the Yetzer haRa and Yetzer ha-Tov (the “evil” and “good” inclinations). Illustration by Christopher Orev Reiger.

Tazria / Metzora – Leviticus 12:1-15:33

Facebook_CoverDesign_Tazria-MetzoraDebate still abounds as to how best translate the key terms tumah and taharah — signatures of Leviticus (see, for example, Chapter 12). Purity and impurity? Ritual fitness or exclusion? Death and rebirth? I continue to return to the inspired translation of theologian Rachel Adler, who teaches that tumah and taharah are best rendered as "a way of learning how to die and be reborn."

In Parashat Metzora, we encounter the moment where Miriam stokes the masses to revolt against the leadership of her brother, Moses, through the sin of slander. Some of our rabbinic interpretation suggests that the signs of the metzora really describe a person caught in a state of unpreparedness or inappropriateness for ritual engagement, a person who has not yet learned "how to die and be reborn."

But the spiritual malaise of tzara’at is not limited to one’s person; it can also spread to one’s home, as manifest by dark red or green patches on the walls. This disease is at once spiritual and physical because it leads to exclusion and is associated with strife and dissension that are often the natural fall-out of hate speech.

Tzara’at takes different forms today, including irate e-mails, bullying texts, and harassing phone messages, but the outcome is largely the same — exclusion, strife, and dissension. Our task is to find ways of returning to our relationships, especially in society, ready to re-engage fairly and wholly with others after we have purged ourselves of our disruptive and destructive patterns, able to return to that unsullied core of the soul within each and every one of us.

- Rabbi Aubrey Glazer

Artwork note: In These Are The Words, Rabbi Arthur Green writes that the ritual defilements that Leviticus is preoccupied with all stem from "improper contact with the portals of birth and death, the limits of life as we know it." This week's illustration is meant to call to mind a sensuous plume of smoke – the sacrificial offering – but was created using the documented action of subatomic particles in a CERN (European Organization for Nuclear Research) bubble chamber – itself a beautiful artifact of our species' ongoing attempts to learn more about the origins and limits of life. Illustration by Christopher Orev Reiger.

Toldot — Genesis 25:19 – 28:9

facebook_coverdesign_toldotWhat was the nature of the blindness that Isaac succumbed to later in life?

Commenting on Genesis 27:1 ("When Isaac was old his eyes were too dim to see"), Rashi suggests something subtle: "When Isaac was bound to the altar and his father wanted to slaughter him, at that moment, the heavens opened up and ministering angels saw and wept, and their tears came down and fell into his eyes; therefore ‘his eyes were too dim to see’."

This raises the larger question of how we embody and deal with conflict that extends beyond our immediate selves and beyond our immediate families – say, those that impact nations. Do we turn a blind eye to it or do the tears of trauma blind us from seeing what truly stands before us?

The challenge of Judaism is for each of us to continue striving to be better and truer in our relationships with both the children of Abraham and Adam, a diverse family of which we are all proud members.

- Rabbi Aubrey Glazer

Artwork note: In this week's artwork, Esau's profile casts a red shadow on Jacob's face. Much Jewish polemical literature casts Esau, the ruddy, hirsute outdoorsman, as the progenitor of the Babylonians, the Romans, and, later, Christendom, all sworn enemies of the Jewish people. Jacob, the bookish younger twin, stands in for our tribe, the prototypical yeshiva bochur. Yet the relationship between the brothers, like that of all siblings, is not so one-dimensional – they are as interconnected as they are opposed, and the illustration hints at a yin and yang dynamic. Illustration by Christopher Orev Reiger.