By Sally Berkovic, December 16, 2010

Sleep is an act of faith – "a 60th of death" (Talmud Berachot 57b) or more poetically "little slices of death", according to Edgar Allen Poe - and the miracle of waking up the next morning is acknowledged with Modeh Ani, some of the first words a child learns. The litany of bedtime prayers include the verse "The Angel redeeming me from all evil" - Jacob's blessing to Ephraim and Menashe - said with children as they drift off to sleep.



By Rabbi Benjamin Rickman, December 9, 2010

If the Torah narratives were made into a TV series, this week would be the finale. After more than 20 years of agonising separation, Jacob and Joseph are reunited. But how you might direct that reunion scene is not so simple for commentators are divided as to what took place..



By Rabbi Miriam Berger, December 2, 2010

Pharaoh is often portrayed as the bumbling leader who needs to be shown the way by the dashing Joseph but in Parashat Mikketz we can see a shrewdness in Pharaoh that our politicians would be sensible to emulate.



By Rabbi Pinchas Hackenbroch, November 25, 2010

Joseph, resisting the advances of his master Potiphar's wife, says that it was improper for him on two counts: firstly, because of the debt of gratitude that he owed Potiphar and, secondly, because it would be a terrible sin against God to commit adultery.

Rav Mordechai Gifter (1915-2001) raises an interesting question. Why, when repelling Potiphar wife's advances, did he not state why it was wrong and inappropriate for her, rather than him, to commit such an act? Rashi quotes a talmudic statement that even before the Torah was given, non-Jews were commanded against immorality.



By Rabbi Dr Charles Middleburgh, November 18, 2010

In the struggle between the twins, it is always Jacob who comes out on top. He gets the blessing and then everything follows on from there... but not neatly. Repeatedly, Jacob pays a heavy price for the deception that becomes second nature, and his life is a catalogue of gains and losses, the latter carrying much more pain than the former carry happiness.

If you buy into rabbinic propaganda, there is always an excuse for Jacob, always a justification to make him worthy of the title of third patriarch.



By Sally Berkovic, November 12, 2010

When Thomas Carlyle proposed "A fair day's wages for a fair day's work", it is unlikely he had Jacob and Laban's employment relationship in mind. Wages are a sore point in this week's parashah; initially, Laban appears very generous and asks Jacob "Tell me, what should your wages be?" Laban uses the word maskoret - the same word used for wages in Israel today. Jacob pauses.



By Rabbi Benjamin Rickman, November 4, 2010

The early narratives in the Torah are an opportunity to learn about and understand human relationships, before humanity's relationship with God takes centre stage.

Mother/son experiences are particularly complex. Men are often embarrassed to admit being able to relate to their mothers and tend to hide any deep feelings of filial love. Mothers learn to step back as their child grows up and will endeavour to act in the best interests of their child, perhaps regardless of the consequences.


Chayei sarah

By Rabbi Miriam Berger, October 28, 2010

The book of Bereshit is a book of promises. In this parashah, we read how the ancestral promise made to our matriarchs and patriarchs passes from Sarah to Rebecca.

The blessings received by Rebecca here echo that given to Abraham and Sarah for multiple descendants and land in parashat Lech Lecha. Abraham makes it clear to his senior servant, whom he sends on a mission to find Isaac a wife, that although the woman must come from "the old country", Isaac must not go back but he and his wife must continue Abraham and Sarah's journey.



By Rabbi Pinchas Hackenbroch, October 22, 2010

Perhaps the most difficult test faced by our forefather Abraham was when Sarah asked him to banish his son Ishmael from their home. Abraham was the pillar of love and kindness in the world; to banish his own son from his home was anathema. But God supported Sarah's motherly instincts and instructed Abraham to heed her decision. Our sages deduced from this that Sarah was superior to Abraham in her capacity to intuit God's will.


Lech lecha

By Rabbi Dr Charles Middleburgh, October 14, 2010

The denizens of Sodom, whose principal sin is usually taken to be the sexual predilection with which they have become synonymous, enjoy a more complex interpretation in rabbinic literature. True, the Midrash Rabbah to this verse dissects and interprets it as might be expected: "wicked" and "sinners" - they were wicked to each other; sinners in adultery; "against the Lord" in idolatry; while "very" refers to bloodshed.