Parshat Vayeshev
Yosef "HaTzaddik" (the righteous) is a moniker unique to Yosef in all of Biblical history and Jewish folklore – others may be called righteous and may even have the term "tzaddik" used to describe them. But Yosef stands alone. Avraham is called "God's beloved." Yaakov is called the "Man of Truth." Moshe is called "Rabbenu" – our Master, our Teacher. None are known as "the tzaddik."
What makes Yosef unique is that when faced with the ultimate test, the ultimate challenge for a young, vigorous, hot-blooded male, he ran away, refused to succumb, and taught us a lesson for all time.
Thursday, November 25, 2010
Thursday, November 18, 2010
The Music of Katonti
Parshat Vayishlach
By Rabbi Avi Billet
Four times every year the word “katonti,” which appears once in all of the Bible (32:11), is read in the synagogue to much pomp and circumstance. It is typically recited by the congregation before the reader says it, as it has somehow developed its own cultish following.
What is unique about this word, which is Yaakov’s way of saying, “I have become humbled” from all the kindnesses G-d has shown me, is that its cantillation mark, the symbol that tells the reader what music to apply to the word, is up for debate.
By Rabbi Avi Billet
Four times every year the word “katonti,” which appears once in all of the Bible (32:11), is read in the synagogue to much pomp and circumstance. It is typically recited by the congregation before the reader says it, as it has somehow developed its own cultish following.
What is unique about this word, which is Yaakov’s way of saying, “I have become humbled” from all the kindnesses G-d has shown me, is that its cantillation mark, the symbol that tells the reader what music to apply to the word, is up for debate.
Friday, November 12, 2010
A Non Trivial Pursuit
This can be read in the Jewish Star
Parshat Vayetze
by Rabbi Avi Billet
Chapter 31 is a little long to reproduce here, but it is worth reading before proceeding. It is a quick read, as the plot moves along like a well-written suspense novel.
Yaakov senses that the warm and fuzzy feelings are long gone and that it is time to return home. G-d seconds the notion in one sentence, so Yaakov approaches his wives, sisters Rachel and Leah, and appeals to them using three essential points. Your father’s view of me has changed dramatically, G-d has watched over me and given me your father’s wealth (which I anticipated through a vision of an angel), and now G-d has told me to return home. (31:5-13)
Their response is to all three points: Our father treats us like strangers as well, his wealth belongs to us and our children (thanks to G-d), and whatever G-d has told you to do should be done. (31:14-16)
The family flees from Laban’s home, and we begin to see a series of interesting parallels to a different time and place when this family (albeit a much larger group) flees from their current abode where they have been working for a different kind of boss.
Parshat Vayetze
by Rabbi Avi Billet
Chapter 31 is a little long to reproduce here, but it is worth reading before proceeding. It is a quick read, as the plot moves along like a well-written suspense novel.
Yaakov senses that the warm and fuzzy feelings are long gone and that it is time to return home. G-d seconds the notion in one sentence, so Yaakov approaches his wives, sisters Rachel and Leah, and appeals to them using three essential points. Your father’s view of me has changed dramatically, G-d has watched over me and given me your father’s wealth (which I anticipated through a vision of an angel), and now G-d has told me to return home. (31:5-13)
Their response is to all three points: Our father treats us like strangers as well, his wealth belongs to us and our children (thanks to G-d), and whatever G-d has told you to do should be done. (31:14-16)
The family flees from Laban’s home, and we begin to see a series of interesting parallels to a different time and place when this family (albeit a much larger group) flees from their current abode where they have been working for a different kind of boss.
Friday, November 5, 2010
Verbs, Verbs Everywhere
Parshat Toldot
by Rabbi Avi Billet
There are two schools of thought regarding Eisav. Jews who study Torah regularly have a negative view of Eisav implanted in our brains from a very early age, as taught to us from the many teachings of the rabbis, midrash, Talmud, and even the works of the prophets.
The other perspective views Eisav as a victim: a victim of circumstance, of his brother's trickery, and of a family unit who misunderstood him.
Certainly the Torah itself does not paint Eisav in terrible terms. Most of the "bad" things he does can easily be explained away, if not justified.
by Rabbi Avi Billet
There are two schools of thought regarding Eisav. Jews who study Torah regularly have a negative view of Eisav implanted in our brains from a very early age, as taught to us from the many teachings of the rabbis, midrash, Talmud, and even the works of the prophets.
The other perspective views Eisav as a victim: a victim of circumstance, of his brother's trickery, and of a family unit who misunderstood him.
Certainly the Torah itself does not paint Eisav in terrible terms. Most of the "bad" things he does can easily be explained away, if not justified.
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