Friday, November 12, 2021

Hard Working Ameican Families

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.’”

            As I have mentioned before, The Sforno, the 16th century Italian commentator, relates that Jacob, a stranger, chastises the workers for quitting early. From this, he draws an ethical mandate: a righteous man objects to a wrong that he observes, even though 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.

            This week, I wanted to look at this verse not from Jacob’s perspective, but rather from the shepherds’ point of view. We can’t stand idly by as working people are deprived of the ability to earn enough to support themselves or their families.

            Perhaps these shepherds were employed by Laban, an individual who we know from the text was far from an ideal employer. He changed conditions adversely for those who worked for him (including Jacob). Perhaps they were actually justified in stopping work early in the day because their pay was insufficient, or because they were not treated properly by their employer.

            Today, we have seen a remarkable change taking place in the American workforce. Some are calling it the “Great Resignation” as record numbers of individuals are quitting their jobs for a wide range of causes. Perhaps because of COVID, perhaps because many baby boomers have decided it’s just not worth going back to work, perhaps because many women lack access to reliable child-care, and perhaps because of limits on immigration, the number of folks actually in the workforce has shrunk. Suddenly, many employers are raising wages, offering new benefits, and beginning to treat their workers in a way which is more humane.

            Our tradition is clear in this regard: employees are to be treated with dignity, paid promptly, and dealt with respectfully. In the United States, with the decrease of union representation over the past decades to its lowest level since the Labor Movement began, we see that employers have fought their way to the bottom wherever possible, treating employees with disregard for their ability to provide for their families. Perhaps, just perhaps, we are witnessing the beginning of a turn-around. Living wages are a necessity in a society as wealthy as ours. With the stock markets at record highs, with the insane accumulation of wealth among a handful of uber-billionaires, perhaps the time has come to commit to actually help what politicians love to call “hard working American families” while they sit on their well-padded bottoms and do little to help.

            President Biden is seeking a real way to help American families, through enhanced child care benefits, universal pre-k education, improved Medicare coverage, and improved tuition assistance for higher education. In this era of political division, the chances of these changes being enacted are questionable at best. But we, as ever, must see to the needs of the least fortunate among us.

Friday, November 5, 2021

Two Separate Nations

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. 25:23 “Two nations are in your womb, two separate nations shall issue from your body; one nation shall be mightier than the other, and the older shall serve the younger.’”

 

Rabbi Mordechai Silverstein has written about the implications of this verse (Conservative Yeshiva, 11/15/17).

            This promise is the answer to Rebekah’s inquiry of God: “She inquired of the Lord, and the Lord answered her" (Genesis 25:22). Silverstein suggests that this establishes the Jacob/Esau paradigm of national conflict.

            First, of course, is the bitter rivalry and death threat by Esau to Jacob, followed by decades of estrangement, and completed with an inconclusive reconciliation. Much midrash suggests that the so-called reconciliation was temporary at best.

            During the First Temple period, our tradition identified Esau as the nation of Edom, a nation about which our texts had mixed attitudes. The Bible tells us not to mistreat Edomites (“You shall not abhor the Edomite, for he is your kinsman” [Deut. 23:8]). On the other hand, Balaam’s prophecy states that Edom would be the Jewish People’s enemy (“Edom becomes a possession, yeah, Seir a possession of its enemies; but Israel is triumphant.” [Num. 24:18]). It is reflected as well in the words of the prophet Obadiah: “And liberators shall ascend Mount Zion to bring judgment on Mount Esau; and dominion shall be the Lord's” Obadiah 1:21). The Edomites allied themselves with Babylonia at the time of the destruction of the Temple, cementing their role as adversaries.

            The Jacob/Esau struggle became the symbol for the Jewish conflict with the Romans during the time of the Second Temple. Subsequently, when the Roman Empire became Christian, Edom symbolized Christianity as well. Thus, the Jacob/Esau struggle came to be viewed by our Tradition as a fight of Good vs. Evil, what today we would call a conflict between two civilizations.

            The prenatal conflict between Jacob and Esau transmuted into the real struggles of a minority people (the Jews) in the context of a dominant broader culture (first Romans, then Christians). As Silverstein concludes, there is incredible ambivalence in this relationship. Will conflict ever end? This question looms large for us in every generation. Some suggest that the modern Edom is that part of the world which is steeped in anti-Semitism and anti-Zionism. Even if true, we can take some solace that for more than 3 millennia, the Jewish People have continued to overcome the threats of Edom, and with God’s blessings, we will continue to do so.