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November 3, 1956

Aggression and Immorality (1956)

Toldot
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Outline

A Tragedy of Errors (1956)

Introduce idea of the sichah – mainly based on the weekly Torah portion – as a study, not just a reading. Toldot tells a story of extremely serious, world-shaking events and consequences which must be fathomed from a Biblical tale told in such marvelous simplicity. In addition, we have here a domestic crisis, and clues as to how each of us can and should improve our domestic lives. The story describes Isaac and Rebekka, Esau and Jacob, blind Isaac, and the story of the blessings. Isaac seemingly is fooled by Esau’s guile. Rebekka wants to correct the situation and uses a technique of deception. The consequences are significant: Isaac, in his old age, is hurt – charadah gedolah me’od – and fooled. Jacob, who is described as an ish tam yoshev ohalim, becomes a partner to deception, and saintly Rebekka too. Midah keneged midah – Rebekka must leave her beloved Jacob forever, and Jacob is later fooled and deceived by Laban. The charge of deception is always brought against us by intellectual antisemites, anti-Zionists, and Bible critics. Rebekka perhaps can be justified morally, though essentially her guilt is clear. The Torah does not whitewash its heroes or conceal human foibles. Modern states should learn the same – especially Israel. But the core problem lies elsewhere: why was Isaac fooled by Esau? Isaac gave three blessings – to Jacob in disguise as Esau, to Esau directly, and to Jacob directly before leaving for Aram as a refugee. The contents of these blessings are distinct: the first is material–agricultural (27:28–29), the second is almost identical (27:39–40), and the third is completely different (28:3–4) – the blessing of the Land of Israel, numerous descendants, and the berakhat Avraham. This result – the tragedy of errors – is exactly what the saintly Rebekka wanted for her beloved Jacob: the spiritual blessing, the berakhat Avraham, which meant spiritual eminence and rootedness in the Promised Land – the Jewish heritage. And yet we discover that Isaac ne…
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Outline

Jacob's Deception (1955)

1. Main episode Sidra one of most disturbing to sensitive Jew who believes in Torah + proud its high moral teachings. That is – the story of the deception practiced by Jacob, prompted by Rebecca, on Isaac in taking the blessing that rightfully belonged + was intended for his older brother, Esau. 2. story in broad outline. 3. Clearly a story of deception, hard to explain + harder to defend. Even mor acutely embarrassing – silence of Torah in not offering no more moral judgement, ethical criticism. 4. "Higher Bible Criticism", always eager
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Synagogue Sermon

The View from the Brink (1962)

In a recent book by Norman Cousins, In Place of Folly, there appears a most improbable obituary which is purely imaginary – and frighteningly real. It reads, RACE, HUMAN. Beloved father of science and technology, adored mother of the arts and culture. Departed this earth, suddenly, but not without warning. Survived by no one. What makes this obituary so very pertinent is the series of hair-raising events which, during the past month, took humanity to the very brink of annihilation. The Cuba crisis brought not only Americans but all human beings to the sharp edge of universal catastrophe, face to face with the ultimate terror. The question that we must ask ourselves is, what was or should be our reaction? We who have tottered on the rim of total horror, and we have won a reprieve, we who have stared into the dumbness of the atomic abyss – what view do we now take of life? Have we undergone any inner transformation as a result of this experience? Do we view things any differently now?For assuredly, the brink represents a unique psychological situation. The knowledge of impending disaster, for mankind as well as for individual men or women, evokes a reaction which reveals all our inner qualities: personality, principles, and purposes – or lack of them. The more intensely we are aware of the end of the limitation of life, the more we concentrate our essential character and aspirations into the time left to us.Our Sidra provides us with a clear contrast between two biblical characters in their reactions to the proximity of the end. They are for us an indication of what Death tells us about Life. Father and son, Isaac and Esau, were both concerned over the finiteness of life. Both based their lives on the fact that it ends. Both acted out of the knowledge that man is mortal and soon must pass on. Yet the same cause resulted in effects which were worlds apart. Listen to Isaac, the old father: “And he said, hinei na zakanti, lo yadati yom moti, Behold now I am old, I know …
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