We cannot stand idly by

Vayetze

Gen. 28:10-33:3

Précis: As Jacob travels towards the household of his uncle Laban, he dreams of a ladder (some translate it as a ramp) to heaven, with angels ascending and descending. He vows to build a great House for God on the spot. Jacob meets and falls in love with Laban’s younger daughter, Rachel. Laban agrees to the match, provided that Jacob works for him for seven years. Laban switches the older daughter, Leah, for Rachel; Jacob works an additional seven years for Rachel’s hand. Jacob then works for Laban another six years, and acquires great wealth and flocks through shrewd husbandry. During the stay with Laban, most of the children of Jacob are born. At the conclusion of the parasha, after tense negotiations with Laban, Jacob leaves with his possessions and family.

Gen. 29:7 “And he [Jacob] said [to the shepherds at the well], ‘Lo, it is yet high day, and it is not time to round up the cattle; water the sheep, and then go feed them.’”

            It seems that once again I need to make reference to this verse due to the news of the day, as I have done before with regard to other then-current developments. The Sforno, the 16th century Italian commentator, states that in this story, Jacob, a stranger, chastises the workers for quitting early, thereby depriving their employers of a full day’s work for a full day’s pay. From this, the Sforno draws an ethical mandate: a righteous man objects to a wrong he observes, even if the wrong is done to others. Thus, one can’t stand idly by when a wrong is being done to another because one is not personally affected.

            The current spate of reports about sexual harassment and assault seems to be part of a hopeful paradigm shift in how these allegations are regarded. As Senator McConnell said, “I believe these women.” This marks a 180 degree turn in what we have come to expect from public figures, be they politicians, actors, corporate leaders or business bosses.

            This change is necessitated by the incredible pressure the harassed (usually but not always women) are under. To report or to complain or to sue invites retribution, both personal (loss of job) and public (ranging from shame and embarrassment to threats of violence). As suggested by the Sforno, we have an ethical mandate to act. We should not permit acts of harassment to take place in front of us without comment. We should support those who have endured harassment. And most importantly, we need to hold the harassers to account, regardless of political party and regardless of the positions they hold, from the least to the highest.

Who is powerful?

Toldot

Gen. 25:19-28:9

Précis: The introductory phrase to this parasha is “These are the generations (“toldot”) of Isaac.” What follows is the birth of the twins, Esau and Jacob. Their childhood is omitted from narrative. We learn that Jacob is a quiet man while Esau is a cunning hunter; that their mother Rebecca prefers Jacob, and that Isaac prefers Esau. Esau sells his birthright to Jacob for a bowl of porridge (or lentils). A famine takes place, and Isaac visits the Philistines where he claims that his wife Rebecca is actually his sister (as Abraham did with Sarah in Lech Lecha) and again, the woman escapes unharmed. The story turns to the “great deception” where Jacob pretends to be Esau in order to obtain the primary blessing from his father Isaac. Esau hates Jacob and threatens him; Rebecca urges Jacob to escape to her family in Haran, to where he sets off at the conclusion of the parasha. 

Gen. 25:25 “The first to come out was red, and his whole body was like a hairy garment; so, they named him Esau.”

             As noted by Rabbi Bradley Ashton (MyJewishLearning.com, 11/18/14), Esau is a simple man who relies on his strength and robust nature. He is a hunter, driven by his own courage and power who gives free reign to his impulses and desires. He is distinctly non-intellectual (particularly when compared to his brother).

            These days, many Americans distrust intellectuals. They think too much. They are too sensitive. They are too calculating. They cannot be trusted. In other words, they are like Jacob. Americans seem to look for someone who, like Esau, can impose his will on others. Americans seem to prefer what Artson calls a “romantic notion” that the best expression of who we are is found in the uncensored and unbridled release of feelings.

            However, Jewish text and tradition are to the contrary. Restraint is a hallmark, joined by thoughtful direction. These are Jacob’s attributes, which are displayed in this week’s reading with the rash and impulsive sale by Esau of his birthright to Jacob. Jacob lives with an eye out for the future, willingly forgoing a meal in exchange for inheritance. Jacob lives by weighing the consequences, calculating the impact of his actions.

            What makes this story striking is how well we understand Esau’s actions and motives. Our American culture stresses the importance of acting on our feelings, and not to repress our emotions. Don’t keep things bottled up. Share your thoughts and concerns. Live in the moment. I submit that this is an important element of American culture.

            But the Mishnah reminds us, “Who is powerful? One who conquers his own impulse.” Jacob’s restraint is at odds with current mainstream American values, but restraint is the very trait which can lift us as individuals and as a nation - out of the moment - and make a different future possible.