A Blind Eye

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 the 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, and he sets off at the conclusion of the parasha.

Gen. 27:1 “And it came to pass when Isaac was old, and his eyes were dim, and he could not see, he called Esau, his older son, and said to him ‘My son’ and he said to him ‘Here I am.’”

 

As is noted by Rabbi Michael Dolgin (10 Minutes of Torah, 11/16/22), we can easily construe the text to indicate that Isaac knew who was getting the blessing, asking Jacob on more than one occasion who he really was. Dolgin suggests that his physical blindness led to another “blindness” of his surroundings and of truth. He was accepting of deceit.

            This demonstrates, once again, the timelessness of Torah, and the fact that its ancient stories are still relevant to our own societies. When we turn a “blind eye” towards injustice, our society falters. When we dismiss anti-Semites as unthreatening to us, we endanger ourselves as a Jewish community (the FBI this week reported a 14% increase in religious-based hate crimes, almost all of which were directed at Jews). When we ignore hatred, we contribute to its success.

            As Rabbi Dolgin concludes, "Willful blindness is not a curiosity. It presents a profound danger to all we hold dear."

 

Continuity

 Chaye Sarah

Gen. 23:1-25:18

 

Précis: The parasha begins with the counting the days of the life of Sarah (Chaye Sarah) and with her death. It continues with a detailed description of the purchase of the cave of Machpela by Abraham for a family burial site. Abraham orders his servant to go to Abraham’s ancestral home to obtain a wife for Isaac, and after a series of fulfilled signs, the servant finds Rebecca. Rebecca returns with the servant; she and Isaac meet, fall in love at first sight, and become man and wife. The parasha ends with the death of Abraham, and his burial by Isaac and Ishmael in the family plot.

 

Gen. 24:1-10 “Abraham said to his servant, the elder of his house, that ruled over all he had...that 'You shall not take a wife for my son from among the daughters of Canaan, where I dwell, but you shall go to my country, and my kindred, and take a wife for my son Isaac.’ ... And his servant swore to him concerning the matter."

 

These are Abraham’s final words recorded in our text. The statement is about continuity after his death, highlighted by marriage for his son, necessary for the continuation of the covenantal relationship between God and the descendants of Abraham.

            

Americans this week are experiencing the fact that the current President of the United States seems more intent on his personal future than upon the continuity of our national character and democratic ideals. He argues, entirely without any evidence, that he somehow was deprived of a fair election, and that President-elect Biden, the Democrats and the media (including Fox News!) “stole” or “rigged” the election. He has forbidden the Director of the General Service Agency from providing the Biden team with transition assistance (access to files, access to employees, and office space) which has been the law since 1963. He is reportedly considering ways to void state ballot counts and have GOP legislatures appoint Trump delegates to the Electoral College. If you think this is impossible, look up the Hayes/Tilden election.

            A Presidential transition is at the best of times difficult, tedious, and vitally important. With record numbers of unemployed Americans, with a raging pandemic claiming ever-increasing numbers of lives here and abroad, and with potential challenges around the world, a failure to assist in continuity of our government is astounding (although in truth not unexpected).

            This week, when we recite a prayer for our country on Shabbat morning, I will be praying that the next weeks result in an acceptance that transition to new leadership in the White House is a “fact” which will be recognized and acted upon properly by those currently in leadership positions of our beloved nation.