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Wrestling for a Blessing

Parashat Vayishlach (Genesis 32:3-36:43)

When Jacob and his family were leaving Laban in Paddan-aram and heading back to Canaan, Jacob began preparing for the inevitable. He would undoubtedly have a run-in with his brother Esau once they got nearer to home. Although twenty years had passed since he left with Esau’s birthright, Jacob was preparing his family for their encounter with his brother. He prayed to the Almighty, “Please deliver me from the hand of my brother, from the hand of Esau, for I fear him, that he may come and attack me, the mothers with the children” (Genesis 32:11). He knew that, although time and distance were between them, there was no guarantee that Esau would allow bygones to be bygones. He seriously believed that Esau might attempt to exterminate his entire family, so he devised a plan for the survival of at least some of them.

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Make Me Like Dust

Parashat Vayeitze (Genesis 28:10-32:2)

Our parashah begins with Jacob leaving Beersheba and setting out toward Paddan-aram in order to search for a bride from among Abraham’s family. On the way, however, he spends the night in Luz, a city he ends up calling “Bethel,” which means, “House of God.” During the night Hashem appears to Jacob in a dream. He sees angels ascending and descending on a ladder extending into heaven. In this dream the LORD appears to Jacob and makes him a promise. As part of that promise He tells Jacob:

Your offspring shall be like the dust of the earth, and you shall spread abroad to the west and to the east and to the north and to the south, and in you and your offspring shall all the families of the earth be blessed. (Genesis 28:14)

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The Prayer of the Righteous

Parashat Toldot (Genesis 25:19-28:9)

Parashat Toldot is essentially the story explaining how Jacob ended up receiving the birthright in place of his brother, Esau. At the very beginning of the story, however, Isaac and Rebecca have no children. Like, her mother-in-law, Sarah, Rebecca is barren. Just a few chapters over we also see that Rachel, the favored wife of Jacob, is also barren. All three of the matriarchs struggle with fertility, but yet all three eventually are able to conceive. Why is it that all three of these godly families struggled in this way? The Talmud proposes that it was because the LORD desired their prayers:

R. Isaac stated: Why were our ancestors barren? Because the Holy One, blessed be He, longs to hear the prayer of the righteous. (Yevamot 64a)

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Identity In Anonymity

Parashat Chayei Sarah - Genesis 23:1-25:18

In this week’s Torah portion we read about death and life. Although Parashat Chayei Sarah is deeply saddening in that we learn about the deaths of both Abraham and Sarah, it’s chapters are also filled with the romantic story of Isaac’s betrothal and marriage to Rebecca. Let’s turn to this latter event to understand more about our role as a disciple of Yeshua.

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Cloning From Abraham's DNA

Parashat Vayeira (Genesis 18:1-22:24)

One of the most well-known and riveting stories in the Torah is the binding of Isaac, found at the end of this week’s Torah portion. In Hebrew, it is referred to as the Akeidah, or the Binding. It is considered the final (and most difficult) of ten trials through which God tested Abraham. There are many lessons we can learn from this single event. We will attempt to bring out a few important aspects here.

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Abraham The Soul-Maker

Parashat Lech Lecha (Genesis 12:1-17:27)

At the end of last week’s Torah portion, we were introduced to one of the most important characters in the Torah: the patriarch Abraham. At this time, however, he is simply known as Abram. Abram is the foundational material that Hashem uses to build both a people and a faith. Today, he is affectionately referred to as Avraham Avinu, Our Father Abraham. In the Apostolic Scriptures, he is also called the father of all who believe (Romans 4:16). In this week’s Torah portion, we read about the calling of Abram and how God commissioned him with a special purpose. The LORD also changes his name from Abram to Abraham as a promise of what the LORD was going to do through Abraham.

A curious passage in our portion begs to be explained, however. When God calls Abram to leave his family and his homeland, we read of Abram’s response:

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