Va-yera: Language and Translation

Scholars and translators seem more or less evenly split on reading Genesis/Breishit 22:13 “v’hinei-ayil achar [“and behold-a ram behind”]. Many commentators point out that “behold–a ram behind” is a bit odd. Acharav — “behind him” — would make more sense grammatically.
Continue reading Va-yera: Language and Translation

Va-yera: A Path to Follow

There are a great many paths to follow from this week’s portion. One to consider is Hagar’s path from runaway (fleeing from Sarah in last week’s portion, Lekh Lekha) to exile. Another path to consider is that from Ishmael’s near sacrifice in the desert to Isaac’s near sacrifice on Mount Moriah.
Continue reading Va-yera: A Path to Follow

Va-yera: Great Source(s)

“Let us examine the other figures in [the Akedah], in addition to Abraham and Isaac,” writes Dr. Sander L. Gilman in “The Joy of Waiting.” He suggests turning attention to the servants who also journey to Mount Moriah and wait while Abraham and Isaac climb. ”

These two servants, most probably men, are stock figures…While our eyes follow the central figures in the drama (Abraham and his son Isaac), these two figures recede from our attention (Islamic readings have it that the son is Ishmael rather than Isaac [Qur’an 37:101-13]).”

What is striking when we sit and wait with the servants while Abraham takes Isaac off into the distance, where the silhouette of Mount Moriah looms, is the boredom of every life, the very unmanliness of inaction… (p. 25; p.27 The Modern Men’s Torah Commentary, Jeffrey K. Salkin, ed.*)

In this essay on Va-yera, which is available through the collection’s preview on GoogleBooks, Gilman argues that the ability to wait is part of “a Jewish masculine identity” and “a role to be embraced.”

The act of waiting, for Jews, is not being impotent or passive; it is engaging in meaningful activities of daily life, those so often dismissed as the activities done to pass the time.

…Being Jewish is waiting productively by acting self-consciously in the world, as if we were Abraham’s servants. For remember that Maimonides states in Sefer Ha-mitzvot that the 497th mitzvah is to “help others load their beast” (Deuteronomy 22:4). — p. 29

*See Source Materials, for complete citation and more information. Check out the Gilman essay in the print collection for the endnotes, which include an interesting array of bottom sources — from Joseph Soloveitchik to Woody Allen; the entire collection is worth a look, as well.

————————————————————–
Click on the “WeeklyTorah” tag for more resources on the weekly portion throughout the year, or on a portion name for parashah-specific notes. (The series began with Numbers; posts for Genesis, Exodus and Leviticus are being drafted, week-by-week.) You can also zero-in on particular types of “Opening the Book” posts by clicking Language and Translation, Something to Notice, a Path to Follow, or Great Source in the tag cloud.
Continue reading Va-yera: Great Source(s)

Lekh Lekha: A Path to Follow

The Torah does not provide a lot of background for Abraham and Sarah. Before following the couple when they “go forth,” however, it can be instructive to consider what is available in the text and midrash regarding their extended family and their ancestors. Here’s a family tree with links to Wiki entries for many family members. Some are extensive and well-sourced; a few, including the page for Terah, are not.
Continue reading Lekh Lekha: A Path to Follow

Lekh Lekha: Great Source(s)

Text of Terror

In her book, Texts of Terror,* Phyllis Trible compares the story of Hagar in flight from Sarah (Genesis/Breishit chapter 16) and the later incident — in next week’s portion, Va-yera — of her expulsion, with Ishmael, from Abraham’s household (21:9-21). Trible’s close reading of the text contrasts the first episode’s voluntary flight and hospitable wilderness (where there is water, for instance), with the second’s exile and inhospitable wilderness (leaving mother and child with no water). She also describes how Hagar — “belonging to a narrative that rejects her” — recedes from the tale: the recipient of blessing and revelation, in the first episode, Hagar is un-heard while God responds to Ishmael’s tears in the second.
Continue reading Lekh Lekha: Great Source(s)

Lekh Lekha: Something to Notice

This portion is rich in narrative: the famous command to “go forth [lekh lekha]” (Genesis/Breishit 12:1ff), the “say you’re my sister” episode in Egypt (12:10-13:2), Abraham’s parting with his nephew Lot and then rescuing Lot from captivity (13:3-14:24), the story of Hagar (chapter 16), and the announcement of Sarah’s pregnancy (17:15-22).
Continue reading Lekh Lekha: Something to Notice

Lekh Lekha: Language and Translation

The Stranger’s Strange Words: a theology

Chapter 16 of Breishit/Genesis introduces the character of Hagar — as in stranger [ger] — who serves as Sarah’s maid and bears Ishmael to Abraham. In one of two episodes in which we find Hagar (and Ishmael) out in the wilderness, she meets an angel/messenger of God [malach yud-hey-vav-hey]. Translators note difficulty working out Hagar’s words after she sees God (and/or was seen by God) — ra-iti acharei ro-i — or, perhaps, as one translator has it, after she sees the back of God.
Continue reading Lekh Lekha: Language and Translation

Noach: A Path to Follow

Alan Lew presents the Tower of Babel story (Genesis/Breishit 11:1-9) as the third step in an emotional path that also includes the expulsion of Adam and Eve from Eden and the conflict between Cain and Abel. Exploring this path, as outlined in Be Still and Get Going: A Jewish Meditation Practice for Real Life,* suggests new ways of reading these and other Torah texts and applying their insights in our lives.
Continue reading Noach: A Path to Follow

Noach: Language and Translation

And all the earth was one language, one set of words. And it happened as they journeyed from the east that they found a valley in the land of Shinar and settled there. And they said to each other, ‘Come let us bake bricks [havah nilb’nah l’veinim] and burn them hard [v’nis’r’fah lis’reifah].’ And the brick served them as stone, and bitumen served them as mortar. Continue reading Noach: Language and Translation