Esau ran to greet [Jacob]. He embraced him and, falling on his neck, he kissed him; and they wept. – Genesis 33:4
In the Torah scroll, the word “kissed” in this verse is always written with a dot above each letter. This is extremely unusual; words in the Torah Scroll usually have no dots or signs at all. While we don’t know exactly why the early scribes saw fit to write the word this way, from the earliest times rabbis have taken it as a sign to pay special attention to that word in the text.
When the text says that Esau embraced Jacob, falling upon his neck and kissing him, the collection of midrash called Genesis Rabbah offers two interpretations side by side:
- Rabbi Simeon ben Elazar said that Esau felt compassion for his brother and kissed him with all his heart.
- Rabbi Yannai interpreted the dots to mean that the meaning of the word “kissed” is reversed: Esau bit Jacob’s neck, and it miraculously turned hard as marble. The two men wept because Esau’s teeth and Jacob’s neck both hurt.
This is a classic example of two people reading the same text and having very different reactions to it. This happens with many of the characters in Genesis, particularly with Jacob and Joseph. I have seen students get terribly angry and seem to take someone else’s interpretation as almost a personal insult.
When I have spoken with such people outside of class, trying to understand, it began to make sense. They were identified with a character in the story, and it hurt them to hear another student say that character was a bad guy.
Perhaps Rabbi Simeon was an eldest child, and felt sympathy for Esau. Perhaps Rabbi Yannai could not forget the time that his older brother hurt him.
Torah, particularly Genesis, is a mirror. We look into it and we see ourselves. Sometimes that is conscious, and sometimes it’s a kinship we feel deep in the unconscious.
Is there any character in Torah to whom you feel particularly close? Have you ever felt hurt by someone else’s reading of a story in Torah?
Blessed are You, Heart of the Universe,
Who sets within human beings the desire to gather together
to prepare food with memory and gratitude, to share that food
with friends new and old, with family from near and far.
You give us minds to understand the issues of the day.
Grant us the love and patience with which to respect,
indeed, to appreciate our differences,
and to seek common ground for this festive meal.
Grant us mindfulness about this food; bless those who grew it,
who picked it, and brought it to market.
Bless those who prepared it and cooked it.
Grant us the awareness of the many sources of this food,
not only in the present, but the brilliant cooks in the past
who devised ways to make simple things delicious.
May we rise from this table
with new understandings of one another:
filled not only with food,
but with gratitude for our many blessings.
Blessed are you, Holy One, who has given us hearts
that can appreciate one another,
and the many blessings we have received.
I posted a slightly different version of this blessing last year; this one is modified to be useful for interfaith families.
Modah ani lifanekha melekh chai v’kayam shehecḥezarta bi nishmahti b’cḥemlah, rabah emunatekha.
I offer thanks before you, living and eternal Ruler, for You have mercifully restored my soul within me; Your faithfulness is great.
A Jewish day properly begins with gratitude.
Some say Modeh Ani* even before they set a foot on the floor in the morning. Some say it in the synagogue. And even for those who do not say it, it waits in the prayer book.
What is it that we can be grateful for, before standing up, before washing, before the first cup of coffee? We are grateful simply to be alive. “Restored my soul within me” refers to the ancient Jewish belief that sleep is 1/60th of death. We begin the day reminding ourselves that life itself is a gift.
This week Jews in the United States observe the national holiday of Thanksgiving. There’s a particular joy in sharing a holiday with our non-Jewish neighbors: there’s no need to ask for a special day off and no need to explain it to children as someone else’s holiday.
And yet: Let’s remember that in our tradition, every day is thanksgiving day. The Torah teaches us that life itself is a precious gift: fragile, transient, infinitely precious. Use it well.
*”Modeh” is the masculine form, “modah”the feminine.
“Intro” students ask terrific questions. They have what the Buddhists call “beginner’s mind” – that is, their minds are open to more possibilities than those of us who have been steeping in a subject for a long time.
Last week, when we were talking about Jewish death and mourning practices, I explained that we have great reverence for the body and try hard to maintain its integrity even after death (no embalming or unnecessary autopsies, etc.) One student asked me, “So then how do you account for circumcision?”
Brit milah, ritual circumcision, has been a key Jewish practice for millennia. The Biblical command appears in Genesis 17: 11-12:
Every male among you shall be circumcised…it shall be a sign of a the covenant between Me and you. Whoever is eight days old shall be circumcised, every male throughout your generations.
In Biblical terms, we perform brit milah because it is commanded, as a “sign of the covenant.” And indeed, it is called brit milah, “covenant of circumcision.” Like Passover, this is an observance that even minimally-observant Jews worldwide keep. Even Jews who do not believe in God frequently insist on brit milah for their sons out of a feeling that this is simply what Jews do.
On a religious level, this is a consecration of the male body to the covenant and to the behavior connected with the covenant. The penis is the locus of male sexuality and a symbol of male power; removing the foreskin in the context of the brit milah ritual is a way of saying that this child or man is dedicated to the behaviors associated with Torah. He is dedicated to a life that looks beyond self-gratification to a manly holiness of purpose.
The Jewish reverence for the body underlines the seriousness of this act. We don’t modify the body lightly or thoughtlessly. This outward sign of the covenant is not easy, but it is an expression by Jewish parents of seriousness about Jewish identity for themselves and their son.
Today is designated as the Transgender Day of Remembrance.
Jewish tradition teaches us that we were all created b’tzelem Elohim – in the image of the Holy One. We are abjured against violence to the human body so strongly that even after death, we treat dead bodies with reverence.
Transgender people deserve the same respect as every other human being, but in fact they are at grave risk of bodily harm and murder. I learned this on a visceral level years ago, when a young person who had grown up in my kitchen embarked on transition to a greater wholeness. I found I was terrified for him – terrified in my bones, because I knew what might to happen to him even on his college campus here in California.
It’s a happy story: he’s a healthy young man, pursuing his career, contributing to society. Now that he’s a thirty-something with thinning hair and a professorial air, I don’t worry about him quite as much.
But far too many transgender persons, especially transwomen of color, don’t make it to their thirties, much less beyond. Too many are murdered every year. For a sense of that, read Transgender Day of Remembrance 2015: Those We’ve Lost from The Advocate. The graphics there are not visually upsetting – no photos of bodies – but they are nonetheless shocking: too many dead.
Then DO something: join me in supporting the Transgender Law Center, a public interest law firm that has been worked hard for many small changes in US law and policy. There is much work to be done, but I have been an active supporter of TLC for over ten years and I have seen them squeeze more from a dime than any other non-profit I know.
The slaughter of transgender people is an ugly reality. Today, let’s acknowledge it by making the world better.
This week we continue the story of Jacob. Now he’s out in the world, learning adult lessons, mostly the hard way (but isn’t that how we all do it?)
Some divrei Torah I can recommend to you:
Vayeitzei: Words Words Words by Ben on Six Degrees of Kosher Bacon
How To Read the Torah by Rabbi David Kasher on ParshaNut
Wherever You Go, There God Will Surely Be by Rabbi Edwin C. Goldberg
TorahMama by ImaBima
Ladder by the Velveteen Rabbi
And a couple of my own:
Telling Family Stories
Mama Said There’d Be Days Like This
I wish us all a Sabbath of Peace, a Shabbat Shalom of healing and hope.
Recently the Jewish Journal carried an article by one of my teachers, Rabbi Dr. Reuven Firestone, Regenstein Professor in Medieval Judaism and Islam at Hebrew Union College (HUC). It reminded me that he has written books and articles that are quite accessible and might interest some of you.
I first met Dr. Firestone in the context of a class in which he taught me how to read Mikraot Gedolot – the traditional commentaries on Torah, all neatly bound together in a few volumes. I enjoyed learning with him, and when I finally reached the point that I had the option of elective courses, I took every class on Islam that he offered.
I had many good teachers at HUC, and a few great ones. Dr. Firestone is among the greats. I admired the courage of his scholarship, because he did not just sit in Los Angeles reading about Islam. He spent a sabbatical in Cairo (this was before the revolution) He took his whole family with him. Even then, it was not a friendly place for Jews, and he has a realistic view of Jewish-Islamic relations.
Much of the information about Islam that we get from the news media and politicians is sadly ignorant. Talking heads quote the Quran and hadith literature without any understanding or context, much the way antisemites quote snippets of Talmud. These pundits don’t read Arabic, haven’t studied the literature, and don’t understand what they are quoting.
So if I have tantalized you, if you would like to learn more about Islam from a reliable source, let me suggest these articles and books by Dr. Firestone:
“Heads of the Hydra” (Jewish Journal article)
“No, Pamela Geller, the Quran is not Anti-Semitic” (The Forward)
An Introduction to Islam for Jews
JIhad: The Origin of Holy War in Islam
Lehrhaus 360 Lecture “War and Peace, Jewish Perspectives” (VIDEO)