Recognizing that going to synagogue for the first time can be a challenge, we offer you our booklet, What To Expect At A Synagogue. In it, you will find an overview of what Shabbat is, and how it is celebrated in synagogues. Language is explained, the prayer services are broken down, and many common questions are answered.
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Our parasha opens with the words, “The span of Sarah’s lifetime was…” indicating that Sarah, our first foremother, wife of Abraham and mother of Yitzhak, has died. We can know this only because now we can count her days. It is a statement filled with irony and sadness, because the text focuses on her death and burial, while using the words, “Sarah’s life(span).”
As one generation passes, the story continues with the next generation. Some early rabbinic commentators tell us that Sarah died when she heard the false rumor that her husband had sacrificed her beloved son — upon hearing this news, she had a heart attack from extreme grief. (Abraham had no instant messaging or updates on his Facebook status to let folks know something like “Trip to Mt. Moriah went well — sacrificed a ram instead of our son.”
Whatever the reason for her death, this parasha moves on to a narrative of new beginnings and romance, and provides a rich portrait of the second of our foremothers, Rebecca/Rivka. The g-dcast cartoon this week focuses on this story line. Watch it here:
The g-dcast storyteller in this episode gives us the plotline of how Abraham’s servant travels back to Abraham’s native land, in Aram Naharyim, to find a suitable wife for his son, Yitzhak/Isaac. (By the way, Yitzhak is the only one of the 3 forefathers who never leaves the Land of Canaan/the promised land/what becomes the Land of Israel.)
The g-dcast cartoon includes a traditional commentary which says that Rebecca/Rivka was only 3 years old when she performed the prodigious act of watering the caravan of 10 camels that came with Abraham’s servant and his retinue. Hmmm… Watering the camels is already quite a feat of prowess and strength (see Genesis chapter 24, verses 16, 18-20). Robert Alter (a UC Berkeley professor who writes and lectures on the bible) calls it the closest thing to a “feat of Homeric heroism…” in Genesis. She is, in Alter’s words, “a continuous whirl of purposeful activity. In 4 short verses she is the subject of eleven verbs of action and one of speech…”
While this sounds like the dervish-like activity of a hyper-active toddler, I don’t think she was a baby. Rather, I think the servant saw a beautiful teenager, “very comely to look at, a virgin…” (verse 16). She also was extremely kind, intuitive, resourceful, independent, gregarious and eager for adventure. Read the description of what she says (she has a voice!! amazing for a women in the Bible!!) in verses 57-61 when her kinsmen ask her if she wants to accept the generous offer to marry Yitzhak, the son of their relative, Abraham. The qualities just listed make Rivka a perfect choice for a marriage partner for Yitzhak, who, after his trauma of being almost slaughtered on an altar by his father, likely suffered from post-traumatic stress syndrome his entire life. He also seems to have been the more passive partner in this marriage.
When I read a commentary that just feels wrong, I feel perfectly OK disregarding the commentator’s interpretation and replacing it with my own, as long as it fits with the text. I want and need to be loyal to the text, and not distort it with some off-the-wall commentary just because it better suits my world-view.
The text belongs to all of us, and we can “turn it and turn it, because everything is in it” (Mishnah Avot 5:25).
Let’s end with a poem by Reba Connell on what happens when Rivka first sees Yitzhak, taking off on (Genesis chapter 24:64:
Rivkah’s Voice by Reba Connell “And Rivkah lifted up her eyes and saw Yitzhak and fell off the camel.” — Genesis 24:64
she rises that morning
like every morning
to walk in the early light
and bring water from the well
among the dusty goats
she walks to the well
the sun hangs low in the sky
she squints in its glare
heavy jug on slight shoulder
as she lowers her jug
the waters see her
and immediately rise up
she does not hear the other maidens
whispering in surprise
the water flows uninterrupted
her jar has no bottom
she does not see the man or his camels
even as she rushes back and forth
all is the flowing water
the bright sun
and the voice surrounding her
you will be a sign to your descendants
because the waters rose to you
your sister of the future yet-to-be
miriam, will bring a well with her
for the thirsty children in the desert
the voice that says: elech, I will go
is both her own
and the same voice that said lech l’chah to avram
she follows the voice
her own and not her own
to the new land
for that voice
she will abandon family
even her well
the voice speaks to her
the whole journey
when she sees a strange man
the voice says
your descendants will remember him
you will love me as you do now
and follow my commandments
but it will not be written
We are at the penultimate chapters of the entire Five Books of Moses; in fact, the entire book of Deuteronomy has been one very long speech that Moses gives before he dies. In Ha’azinu (Deuteronomy chapter 32—50 verses), we get his poetic conclusion.
Ha’azinu literally means “give ear” and is addressed to the heavens and the earth. Moses wants the very heavens and earth to witness what the old prophet has to say as he winds down his life and his speech. This poem is his departing words to the people of Israel about God’s relationship with them, about God’s decisions to punish Israel, and about the ultimate deliverance of Israel from her foes (chapter 32 v 45-47). This poem isn’t an especially heart-warming one with beautiful, gentle metaphors. There is a lot of sturm und drang — warnings of the disastrous things that will happen if the “treacherous breed of children” disobeys the laws, as they are prone to do and have already done in the past.
God is referred to as The Rock in this poem, a powerful metaphor, one that avoids the anthropomorphic images stuck in some of our heads. The poem dichotomizes The Rock with the Children of Israel: The Rock is perfect, faithful, true and upright, whereas the Israelites are perverse, dull and witless, etc. Much of the poem sounds like an angry old man berating his ungrateful and wayward children for the terrible behaviors they have engaged in. After 43 verses of this dramatic exhortation, the chapter ends with a few lines of prose:
And when Moses finished reciting all these words to all Israel, he said to them: Take to heart all the words with which I have warned you this day. Enjoin them upon your children, that they may observe faithfully all the terms of this Teaching (Torah). For this is not a trifling thing for you: it is your very life; through it you shall long endure on the land that you are to possess upon crossing the Jordan.
In the last few verses of Chapter 32 we read the difficult conversation between God and Moses, as the old prophet is instructed on how and where he is to die, and that although he can take a look at the Promised Land, he will never enter it because he “broke faith…with God…by failing to uphold God’s sanctity among the Israelites.” Ha’azinu is a chapter of Bible filled with painful endings.
What metaphors for God work for you? The Rock is one presented here, but there are many other ways to think about God and the Divine.
How do you imagine your “exit” from the world? What would you like to tell your real or imagined children or grandchildren in your last speech?
Outside, even here in northern California, we feel the seasons changing — time to shut the windows at night. It’s the new month of Tishray, the month loaded with Jewish holidays. It’s officially fall, which signals the very end of the yearly cycle of weekly Torah portions. This week’s portion is VaYelech which means “And He Went” (Deuteronomy 31) — the “he” referred to is Moses. This little chapter and the 3 following it comprise the epilogue to the 5 Books of Moses (the Torah). We hear God’s voice telling Moses that it is time for him to die (Moses himself admits aloud that at the age of 120, he no longer has the strength to lead the nation in battle).
In VaYelech, we read Moses’s preamble to his final poem, or “song”, as it sometimes called; he is tidying up loose ends. And what does he say? He repeats one phrase several times:
Be Strong and Courageous…don’t be afraid of what is before you, the Lord, your God, will not forsake you; He will be with you.
Along with this message we read of the appointing of Joshua, to take over as leader.
But how will Moses enable the people to remember to “be strong and courageous”? Good question! He and God have figured out that they must write down all of the history and laws so that this “teaching” or “Torah” will exist forever and will be recited in front of the entire people — men, women, children and strangers in the community. God and Moses both know that there will be backsliding, that things will go downhill, but, the fact that “the Good Book” exists in writing means that the “Teaching” will be around as a guidebook, “in the mouths” of the people, remembered and followed for generations.
For your consideration:
When someone tells you, “put that in writing” what does it mean? What is it about the act of “writing” down words on paper (or parchment) that makes it different from only hearing those same words spoken?
What is the written legacy you would want to leave behind before you die? What do you want your family and closest friends to know about life?
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