Full of helpful advice for families starting to think about their child's bat or bar mitzvah, Bar & Bat Mitzvah For The Interfaith Family will be a helpful primer to all families (not just interfaith!).
This booklet explains the history of Hanukkah, the symbolism and significance of lighting candles for eight nights, the blessings that accompany the lighting of the candles, the holiday's foods, the game of dreidels, and more!
Connecting Interfaith Families to Jewish Life in Greater Cleveland by providing programs and opportunities for interfaith families to experience Judaism in a variety of venues, meet other interfaith families, and to connect to other Jewish organizations that may serve their needs.
A great way for Jewish professionals and volunteers who work with and provide programming for people in interfaith relationships to locate resources and trainings to build more welcome into their Jewish communities; connect with and learn from each other; and publicize and enhance their programs and services.
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