Parashat Toledot and Yitzchak’s Dream of Partnership

 The struggle over the blessings in Parashat Toledot is usually understood as a contest over who would carry forward Avraham’s covenant. Would it be Yaakov, the quiet man of the tents, or Esav, the hunter and man of the field? Yet the blessing at the center of the drama raises a surprising question. If Yitzchak is choosing the spiritual heir to Avraham, why does he speak primarily about agricultural abundance, prosperity, and power? Where is the explicit promise of Eretz Yisrael? Where is the charge to continue Avraham’s relationship with Hashem and bring blessing to others? Rabbi Paul Bloom offers some answers.

In Bereishit 27:28–29, Yitzchak blesses the son before him with the dew of heaven, the richness of the earth, and plentiful grain and wine. He speaks of nations serving him and of authority over his brothers. These are substantial blessings, but their emphasis seems different from what we might expect at the transfer of the covenant. The question becomes sharper when we reach the beginning of chapter 28. There, Yitzchak knowingly blesses Yaakov and explicitly grants him “the blessing of Avraham”, together with the promise of inheriting the land. Reading these two passages together suggests that the Torah is describing two distinct responsibilities.

An interpretation drawing on the Malbim and Sforno understands Yitzchak as envisioning complementary roles for his sons. Yaakov would carry the spiritual mission, while Esav would provide the material strength needed to sustain it. Sforno’s commentary on Bereishit 27:29 distinguishes the blessing intended for Esav from the Abrahamic inheritance reserved for Yaakov. This approach invites us to see Yitzchak’s intentions as more considered than a simple failure to recognize his sons’ differences. He could recognize Yaakov’s spiritual qualities while still hoping that Esav’s abilities would serve the family’s larger purpose.

A nation needs people who teach Torah and cultivate its relationship with Hashem. It also needs people who produce food, conduct business, organize public life, and provide security. Yitzchak’s hoped-for partnership would unite these responsibilities. Esav’s strength and worldly skill could support a mission whose spiritual direction came from Yaakov. His material blessing would therefore have a purpose beyond personal comfort or prestige: it would help sustain the covenantal future of Avraham’s descendants.

The familiar model of Yissachar and Zevulun helps explain the possibility. In the traditional understanding of their relationship, Zevulun’s commercial activity supports Yissachar’s Torah learning. Their different occupations become contributions to a shared undertaking. Such a relationship requires more than a financial arrangement. The person providing support must value the Torah being sustained, and the person learning Torah must appreciate the work that makes that support possible. Without that mutual regard, cooperation can easily become resentment or a struggle for control.

Here lay the weakness in Yitzchak’s plan. Rivkah understood that Esav could not be relied upon to use his power in the service of Yaakov’s mission. The Torah had already described his willingness to sell his birthright for immediate satisfaction and concluded that he despised it (Bereishit 25:34). On this reading, the disagreement between Yitzchak and Rivkah concerned the possibility of partnership. Yitzchak hoped that Esav’s abilities could be directed toward a sacred purpose. Rivkah recognized that granting him greater resources and authority would not create the character needed to fulfill that responsibility.

This also sheds light on Esav’s anguished return. When he discovers what has happened, he pleads for a blessing of his own. Why should a father be unable to bless another son? Surely blessings are not a limited supply of good wishes. Indeed, Yitzchak does subsequently speak about Esav’s future. What cannot simply be repeated is the particular arrangement already pronounced: Yitzchak has granted Yaakov authority and the resources associated with it (Bereishit 27:37). A blessing that assigns responsibility and establishes relationships cannot be duplicated as though those relationships had no consequences.

The episode therefore asks us to think more carefully about what we seek when we ask for a berachah. Health, prosperity, talent, and influence are precious gifts. Their fullest value emerges in what we do with them. Financial success can support families, Torah institutions, and people in need. Scientific knowledge can relieve suffering and improve human life. Leadership can protect a community and help it flourish. The question accompanying every gift is whether we will direct it toward a purpose greater than ourselves.

Yaakov’s future would require him to shoulder both kinds of responsibility. He would leave the tents, work in Lavan’s household, raise a family, manage flocks, and navigate difficult human relationships. The spiritual heir would also have to learn how to sustain a household and protect its future. His life would demonstrate how demanding it can be to bring faith and practical responsibility together.

Yitzchak’s hoped-for partnership remains a compelling aspiration for Jewish life, especially in Eretz Yisrael. Those who teach and learn Torah, those who defend the country, and those who sustain its economy all bear responsibilities for our collective future. Their different roles do not remove the need to recognize one another’s contribution. A society becomes stronger when Torah scholars appreciate the dedication required to provide security and livelihoods, and when those engaged in public and economic life value the Torah that gives our national life its enduring direction.

Parashat Toledot leaves us with a task that reaches beyond the struggle between two brothers. We must develop the character to use our abilities generously and the humility to value abilities different from our own. Yitzchak’s dream calls us to bring spiritual purpose and material strength into a shared service of Hashem and the Jewish people. The blessings we receive become richer when they help us build that future together.

Chanukah: Capturing the Light (Book of the Month, Kislev 5787)

Our Book of the month for Kislev is Chanukah: Capturing the Light by Rabbi Immanuel Bernstein. This handsome tome, published in 2020 by Mosaica, seeks to refresh our appetite for the Festival of Lights.  What’s it all about? Let the book’s web page explain:

The events of the story of Chanukah are well-known: the heroic revolt against Greek oppression, the stunning victory on the battlefield, and the jar of oil which contained only enough to last for one day but miraculously burned for eight. Still, a basic question arises: Jewish history is full of miracles. Few of them become holidays. Why Chanukah?

To become part of the Jewish calendar, a holiday needs to contain core messages of ongoing relevance regarding our national identity and national destiny. Chanukah: Capturing the Light is dedicated to uncovering those messages. Drawing on a vast array of classic and contemporary sources, renowned teacher and bestselling author Rabbi Immanuel Bernstein presents a deep and profound understanding of Chanukah, inspiring the reader to allow its light to illuminate the eight days of the festival — and the entire year.

The author is no stranger to many of our readers. A Londoner by birth and son of the celebrated orator Rabbi Isaac Bernstein zt'l, Rabbi Immanuel Bernstein learned and now teaches in Israel, where he lives with his family and gives a popular weekly Chumash shiur. He has also published several other books on a range of Jewish topics.

You can find this book on the shelves of our Beit Midrash library, but don’t be surprised if you can’t:  it is likely to be extensively borrowed in the lead-up to Chanukah.

Doing What Is Right (Chayei Sarah 5787)

 This piece by Rabbi Joel Kenigsberg was first published in Hanassi Highlights on 5 November 2026. To read the Hebrew version created by ChatGPT, click here.

In Parshat Chayei Sarah, the Torah devotes an extraordinary amount of space to the story of Eliezer's search for a wife for Yitzchak. The entire episode is recounted twice: first as it unfolds, and then again as Eliezer relates his experiences to Rivkah's family. Chazal explain: “Yafeh sichatan shel avdei avot miToratan shel banim”—the conversations of the servants of our forefathers are more precious than the Torah teachings of their descendants. Even the seemingly ordinary conversations of Eliezer contain profound lessons.

But why does the Torah need to repeat the story? Surely its message could have been conveyed sufficiently the first time around? The answer lies in several subtle differences between the two accounts. When Avraham instructs Eliezer to find a wife for Yitzchak, Eliezer raises a concern: “Ulai lo toveh ha'isha lalechet acharai” – perhaps the woman will not agree to follow me. However, when Eliezer recounts the conversation, the word ulai (perhaps) is written without the letter vav, allowing it to be read as eilai—“to me.” Rashi, quoting Chazal, explains that Eliezer had a daughter of his own, and secretly hoped that she might marry Yitzchak. His question was therefore not entirely innocent.

But if Eliezer had these ulterior motives all along, why does the Torah only reveal them in the second account of the story? Rav Dessler offers a fascinating explanation. Initially, Eliezer himself was unaware of his hidden motives. He genuinely believed that his concerns were entirely justified. Only later, once Rivkah had been found and his daughter's prospects had disappeared, could he recognise that his earlier hesitation had been influenced by personal interests. The eternal message here is how easily we can convince ourselves that our motives are pure, even when our own interests are quietly influencing our judgement.

The Sfat Emet, however, offers a different perspective. He suggests that rather than criticising Eliezer, the Torah is actually praising him. Despite his personal hopes, Eliezer never allowed them to interfere with his mission. He could have undermined the entire endeavour, yet instead devoted himself wholeheartedly to fulfilling Avraham's wishes. Indeed, by revealing his personal interest to Rivkah's family, he was challenging them to do the same: to put aside their own preferences and allow Rivkah to fulfil her destiny.

Eliezer's greatness lay not in the absence of personal desires, but in his ability to rise above them.

We all have personal interests, ambitions and preferences. The real test of character comes when those interests conflict with what we know to be right. True greatness is not always about doing what comes naturally or comfortably. Sometimes it means putting aside what we want in order to do what we know is right.

Shabbat Shalom!

You can read "Rising After the Fall -- Abraham's Model for Resilience", Rabbi Kenigsberg's parashah piece on Chayei Sarah for last year, here.

Bearing Arms

We are delighted to bring you Pessy Krausz's latest poem, "Bearing Arms". No mere poem, "Bearing Arms" received the most votes among the poems in the Jerusalem VOICES poetry group. As a consequence, this poem will go into the national VOICES Newsletter. It's a beautiful, poignant work and we thank Pessy for sharing it with us. "Bearing Arms" goes like this:

Chessed Begins at Home (Vayeira 5787)

This piece was first published in Hanassi Highlights, Thursday 29 October 2026. You can also read it in Hebrew here, thanks to Chat GPT.

In Parshat Vayeira, we encounter two remarkable acts of hachnasat orchim. Avraham Avinu, recovering from his brit milah, sits outside in the scorching heat, eagerly searching for guests. Despite his pain, he runs to welcome three strangers and personally attends to their every need.

Yet Lot's hospitality appears even more extraordinary. Living in Sodom, a society notorious for its cruelty towards strangers, Lot welcomes two visitors into his home. He knows full well the danger involved. Indeed, when the people of Sodom discover his guests, they surround his house and threaten him. Lot is prepared to risk his very life to protect them. And yet, it is Avraham who becomes our eternal model of chessed, while Lot is remembered as a deeply flawed and ultimately tragic figure. Why?

Perhaps the answer lies not simply in what each of them did, but in the homes they built. When the people of Sodom confront Lot, his response is horrifying. In a desperate attempt to protect his guests, he offers his own daughters to the mob. His commitment to hospitality is extraordinary, but his priorities have become terribly distorted. He is so focused on protecting those outside his home that he loses sight of his most basic responsibilities within it.

Rav Shimshon Raphael Hirsch draws our attention to another significant difference. Avraham's hospitality is a family endeavour. Sarah prepares the food, while Avraham involves the members of his household in caring for their guests. Lot, by contrast, acts entirely alone. His values, however admirable in this instance, have not become the values of his family. This distinction is reflected in Hashem's description of Avraham:

"For I have known him, because he commands his children and his household after him to keep the way of Hashem, doing righteousness and justice." (Bereishit 18:19)

Avraham's greatness lay not only in his personal acts of kindness, but in his ability to transmit those values to others. And here lies a profound lesson.

We naturally admire those who make a difference in the wider world, who dedicate themselves to helping others and improving society. And rightly so. But sometimes, in our eagerness to influence the world around us, we risk overlooking those closest to us.

Avraham Avinu reminds us that our greatest legacy is not necessarily measured by the extraordinary things we accomplish in the wider world, but by the small, everyday actions through which we instil values in our homes and inspire future generations to carry them forward.

Shabbat Shalom!

You can also read Rabbi Kenigsberg's post on Vayeira last year, "Avraham's Prayer: Seeing the Spark in Sodom" here.  

Do We Only Pray for the Government If it's Good to Us?

Jeremy Phillips asks: Do we have to pray for the success and welfare of a government that we do not like, is not of our choosing, and contains coalition parties or individuals whom we distrust or of whose policies we strongly disapprove?

At Avot 3:2 Rabbi Chanina, Segan HaKohanim, teaches:

 הֱוֵי מִתְפַּלֵּל בִּשְׁלוֹמָהּ שֶׁל מַלְכוּת, שֶׁאִלְמָלֵא מוֹרָאָהּ, אִישׁ אֶת רֵעֵֽהוּ חַיִּים בְּלָעוֹ

“Pray for the welfare (literally 'peace') of the government since, if it were not for fear of it, a man would swallow his neighbour alive".

In principle this sounds perfectly sensible. A government that cannot govern is a recipe for a failed state. Its rule generates anarchy, chaos and the often devastating consequences when individuals and communities have to fend for themselves, taking the law -- or more properly the absence of law -- into their own hands.

But things are never as simple as they seem. Does one pray for the peace of the realm when the government is oppressive, corrupt, selfish and immoral? Opinions are divided. Rabbi Marc D. Angel, for example, writes:

"...praying for the welfare of the government is relevant only if the government itself is just. If the government is immoral, one certainly should not pray for its welfare" (The Koren Pirkei Avot). 

Against this, it is worth considering the background to this teaching. Rabbi Chanina lived, and died, at a time of chaos and anarchy, when the Romans occupied the whole of Israel and the Levant; they were therefore the ruling power in Israel itself. Nowhere in Israel was more anarchic than Jerusalem, where the power struggle between different religious and nationalist factions resulted in the great tragedy of Jew-on-Jew murders, these being deaths that the Roman governors had no great interest in preventing. The Jewish authorities too were powerless to stop this carnage. Indeed, it was a sorry reflection of those troubled times that the members of the Sanhedrin, the supreme Jewish court, absented themselves from the Lishkat HaGazit (the Chamber of Hewn Stone, from which place alone capital cases could be tried) so that they would not be able to pass the death sentence on Jewish murderers. This decision was arguably taken on the basis that, since so many Jewish lives were already being lost and the death penalty was no longer an effective deterrent, it was folly to address the escalating mortality rate among Rome’s Jewish subjects by killing even more of them. If one is to pray for the welfare of only a good government, we may well ask whether Rabbi Chanina was ever able to follow his own advice.

Rabbi Marcus Lehmann (The Lehmann-Prins Pirkei Avoth) takes the view that Rabbi Chanina's teaching does indeed apply to corrupt governments. One does not pray, of course, that their leaders and functionaries should succeed in their evil, but that they should mend their ways and govern justly. This is reflected in the classic formula of the prayer for the King found in the British Authorised Daily Prayer Book:

“May [God] in his mercy put a spirit of wisdom and understanding into his heart, and into the hearts of all his counsellors, that they may uphold the peace of the realm, advance the welfare of the nation, and deal kindly and justly with all the House of Israel.”

This formulation does not endorse the errors and follies of the government. It does however invoke God's mercy -- and it also acknowledges that wisdom and understanding are gifts from God, gifts of which many governments throughout the world are sorely in need.

Judaism and Modernity: some thoughts from Rabbi Wein

TorahAnyTime has compiled a collection of pieces by Rabbi Wein zt’l which it is distributing in printed format. This compilation, under the title Judaism and Modernity: The Opportunities and Challenges of the Modern World, has been put together by Rabbi Elan Perchik, who serves as the Editorial and Publishing Director of TorahAnytime and has spearheaded its weekly TorahAnyTime Newsletter and book publications since 2016.

The compilation, apparently timed to be distributed for parashat Lech Lecha, consists of 38 miniatures, divided into four parts. Frustratingly for connoisseurs of Rabbi Wein zt’l’s oeuvre, there is no indication as to the original sources from which his thoughts were taken, or when, in what form and in what context they were first published.

Having said that, it is always instructive to read the words of our late Rav, and anyone who wishes to avail themselves of this opportunity may do so by clicking here.

For more of TorahAnyTime's offerings, visit its website here.

Taking Care in Government

Jeremy Phillips writes: If we were editing the mishnah in place of Rebbi (Rabbi Yehudah NaNasi), would we have made the same decisions as to what to include and what to leave out? Though this is an entirely academic question, there is a point to it.  Following the well-established methodology of the Tannaic sages, Rebbi was careful to minimize the use of words but to demand in turn that each word and each teaching was given its fullest meaning. No word spoken by a Tanna could be presumed superfluous, and no teaching should be deemed redundant on account of its apparent duplication of another one.

Would we then have admitted the mishnah at Avot 2:3 into our canon. There, Rebbi’s son Rabban Gamliel teaches:

הֱווּ זְהִירִין בָּרָשׁוּת, שֶׁאֵין מְקָרְבִין לוֹ לְאָדָם אֶלָּא לְצֹֽרֶךְ עַצְמָן, נִרְאִין כְּאוֹהֲבִין בְּשַֽׁעַת הַנָּאָתָן, וְאֵין עוֹמְדִין לוֹ לְאָדָם בְּשַֽׁעַת דָּחֳקוֹ

Be careful with the government, for they befriend a person only for their own needs. They appear to be friends when it is beneficial to them, but they do not stand by a person at the time of his distress.

Is this teaching just a verbose extravaganza, amplifying the theme of another, more succinct teaching? Shemayah (at Avot 1:10) has already taught:

אַל תִּתְוַדַּע לָרָשׁוּת

Don’t [even] make yourself known to the government.

Quite apart from that, suspicion and distrust of governments and politicians is a natural phenomenon that is almost as old as mankind itself. We might feel that, just as the common housefly needs no lessons in avoiding the hand that seeks to swat it, so too do most ordinary people instinctively shrink from embracing an institution that demands their support, expects their loyalty, taxes their income and sends them into battle.

Rabbi Yaakov Hillel (Eternal  Ethics from Sinai) suggests the importation into Rabban Gamliel’s words of an additional meaning that takes them well beyond their plain meaning while still placing them firmly within the realm of mussar.  He does this by casting the opening words, הֱווּ זְהִירִין בָּרָשׁוּת, as being addressed to politicians and those who wield power and authority.  This means translating them not as “Be careful with the government” but as “Be careful in government”.

What is the significance of this switch? Effectively it turns Rabban Gamliel’s mishnah into a message that goes like this: “Be careful when you are in government. This because you will be perceived as only befriending people when you need something from them. For this reason, don’t provide any basis for this perception to take root. In particular, make sure that you do stand by others at a time of their distress”.

Is this what Rabban Gamliel meant? And is this why Rebbi included this teaching in Avot? We can only guess, and the answer is most likely “no”—but it’s a great lesson nonetheless.

Beyond the Limits of the Present: Lech Lecha 5787

 This devar Torah by Rabbi Joel Kenigsberg is published in this week's Hanassi Highlights. You can also read it in Hebrew, thanks to ChatGPT, here.

It can be a great challenge in life to see beyond our immediate circumstances. So much of our attention is naturally focused on the present: the challenges we face, the uncertainties that surround us, and the realities that seem impossible to change. Yet sometimes a different perspective can transform the way we understand both our present and our future.

In Parshat Lech Lecha, Hashem promises Avraham that his descendants will be as numerous as the stars: “He took him outside and said: Look towards the heavens and count the stars… So shall your offspring be” (Bereishit 15:5). Why does the Torah emphasise that Hashem took Avraham outside? Surely it would have been sufficient to tell him to look at the stars.

 Rashi offers two explanations. On a literal level, Hashem brought Avraham outside to look up at the stars. But Rashi also cites the Midrash: Tzei me’itztagninut shelcha – “Go beyond your astrology.” Avraham is being shown that his future, and that of his descendants, is not bound by the ordinary limitations of nature.

 Perhaps there is an additional dimension to this message. When Hashem takes Avraham outside, He is not merely directing his gaze towards the heavens. He is inviting him to contemplate a vision far beyond the immediate present: generations yet to be born, a nation yet to emerge, and a Divine promise that will unfold over thousands of years. The stars represent more than countless descendants. They offer a glimpse of a future whose full significance cannot yet be imagined.

 Hashem is inviting Avraham to see not only what is, but what can be. And perhaps this is a lesson for us as well. We live in a time when the events of each day can consume our attention. Every crisis, disagreement and uncertainty can seem overwhelming. Yet the story of the Jewish people is not defined by any single moment in history.

 We are the descendants of Avraham Avinu, heirs to a covenant that has endured through generations of exile, persecution and renewal. Today, we have the extraordinary privilege of witnessing the return of our people to our ancestral homeland and the rebuilding of Jewish life in Jerusalem.

 These are developments that countless generations could scarcely have imagined, yet they are part of the unfolding promise first given to Avraham beneath the stars.

At times, we too need to lift our eyes beyond the immediate horizon, to appreciate how far we have come, and to recognise the possibilities that still lie ahead.

The story that began with Avraham is not merely a story of our past. It is a story that continues to unfold, and one that we have both the privilege and responsibility to help shape.

 Shabbat Shalom!

You can also read Rabbi Kenigsberg's piece for Lech Lecha last year, "A Matter of Mindsets". by clicking here.

Quest for God: Book of the Month (Cheshvan 5787)

 For our Book of the Month we return to the shelves of our Marvin  N. Hirschhorn collection, which you will find in our Beit Midrash, at the end of the Ezrat Nashim. There you will find a variety of books on Jewish philosophy, history, prayer and thought, including Quest for God by Abraham Joshua Heschel. Subtitled "Studies in Prayer and Symbolism", this slender tome tackles fundamental -- and for many people unanswerable -- questions such as "What is prayer?", a subject to which Rabbi Kenigsberg has repeatedly returned in his series of shiurim on the She'arim beTefillah of Rabbi Shimshon Dovid Pincus. Heschel also asks what actually happens when a person prays, a question to which each reader may offer a unique and personal response.

For Heschel himself, prayer is not merely a request for divine favors or a psychological release. Instead, it is an act of spiritual discipline, expression, and deep empathy. He argues that true prayer requires drawing oneself into an intimate awareness of God's presence, aiming to view reality from a "God's-eye-view".

Heschel also delivers a sharp critique of modern religious institutions, warning against the "spiritual absenteeism of the synagogue". He argues that religion loses its meaning when vital faith is replaced by rigid creeds, dynamic worship is replaced by routine discipline, and love hardens into mere habit.

A central tenet of Heschel's philosophy is that the worship of God requires a dual commitment: inward prayer and outward action. True reverence for God must express itself as ultimate reverence for human beings, meaning that mitzvot, which he terms “ethical deeds”, are themselves an extension of prayer. 

In conclusion, it can be said that there are at least three aspects to prayer that usually concern us: what it does to us when we pray, how it affects the world around us and our relationship with God, and what the words we say actually mean. This work relates in one way or another to all three though, inevitably, it will raise more questions in the reader's mind than answers.

You can access Rabbi Kenigsberg's shiurim on prayer and the She'arim beTefillah on our YouTube channel here.

The Courage to Believe in Ourselves (Noach 5787)

This piece by Rabbi Joel Kenigsberg was first published in Hanassi Highlights on Thursday 15 October 2026. Thanks to Chat GPT you can also read it in Hebrew here.

The Courage to Believe in Ourselves

There is something deeply troubling about the way our Sages describe Noach. The Torah introduces him with extraordinary praise: “Noach was a righteous man, perfect in his generations” (Bereishit 6:9). Here was a man who stood alone against an entire world of corruption. When humanity had lost its moral compass, Noach remained faithful to Hashem. And yet, Rashi famously quotes two interpretations of the words “in his generations.” Some understand them as praise: if Noach could remain righteous in such a corrupt society, imagine how much greater he might have been in the generation of Avraham! Others interpret them critically: compared to Avraham, Noach would hardly have been considered righteous at all.

Surely this seems unfair. What more could we possibly have expected of Noach? The criticism becomes even more surprising later in the parsha. When the flood finally begins, the Torah tells us that Noach entered the ark “because of the waters of the flood” (7:7). Rashi comments that Noach was mikatnei emunah—lacking in faith. He believed the flood would come, yet somehow did not fully believe it until the waters forced him inside. How can someone who devoted his life to obeying Hashem be described as lacking faith?

Rabbi Levi Yitzchak of Berditchev, in his Kedushat Levi, offers a remarkable insight. Noach's problem was not that he lacked faith in Hashem. Rather, he lacked faith in himself.  He could not fully appreciate his own righteousness or the extraordinary potential he possessed. He could not imagine that he might deserve salvation when everyone around him was destined for destruction.

And perhaps this explains an even greater tragedy. For all the years that Noach spent preparing for the flood, he failed to inspire others to change. He saved himself and his family, but not his generation. Avraham, by contrast, understood that righteousness carries responsibility. He did not simply live differently from those around him; he sought to influence them, challenge them and bring them closer to Hashem. The difference was not simply one of faith, but of recognising what faith demands of us.

Every morning, we begin our day with the words Modeh Ani, concluding “Rabbah emunatecha”—great is Your faithfulness. We believe in Hashem. But perhaps we must also remember that Hashem believes in us. True humility does not mean denying our abilities. It means recognising that they are gifts entrusted to us for a purpose.

May we have the faith not only to remain righteous in our own lives, but to recognise our capacity—and responsibility—to bring goodness, hope and change to the world around us.

Shabbat Shalom!

You can also read Rabbi Kenigsberg's parashah piece for last year here.

From Superabundance to a World That Is All Shabbat

Subtitled "Elon Musk, the Baal Shem Tov, and the Purpose of Human Progress", this piece by Rabbi Paul Bloom is designed to provoke some serious thought. Read it carefully and see how far it applies to you.

I find myself inspired by two visions of humanity’s future. One comes from the world of artificial intelligence and robotics, expressed with extraordinary ambition by Elon Musk. The other comes from our Jewish tradition: the hope for a world filled with knowledge of Hashem, spiritual purpose, and lovingkindness. As someone whose life has included both technology and Torah, I believe there is a profound conversation to be had between these visions.

Musk envisions AI and robotics creating an age of extraordinary material abundance. Machines could perform much of the labor that consumes our days, while increasingly capable intelligence could accelerate discovery and help solve difficult problems. At the World Economic Forum in January 2026, he described AI and robotics as a path toward abundance for everyone, while acknowledging their risks. He also predicted intelligence surpassing human capabilities. These are forecasts, whose timing and fulfillment remain uncertain, but the possibility they raise is remarkable: a future in which far fewer people must devote their lives to the struggle for basic necessities.

For me, that possibility evokes a much older question. If humanity were freed from so much of the burden of making a living, what would we do with the freedom?

Our tradition offers a beautiful expression: “yom shekulo Shabbat”—a day that is entirely Shabbat. The phrase appears in Mishnah Tamid 7:4, long before the Baal Shem Tov. It describes an ultimate sacred rest; it is not simply a prediction that every weekday will acquire the halachic status of Shabbat. Yet its spiritual image invites us to imagine a life in which the peace, holiness, and purpose we experience on Shabbat permeate our existence.

Think about what happens in a Jewish home when Shabbat begins. The work remains unfinished. There are still bills to pay and problems to solve. Nevertheless, we put down our tools, light the candles, and enter a different rhythm. We make room for tefillah, Torah, family, hospitality, and conversation. We remember that our worth reaches far beyond what we earn or produce.

Shabbat teaches us how to inhabit time that has been released from work. That lesson may become increasingly important as technology changes the relationship between labor and livelihood.

The Baal Shem Tov brings another essential dimension to this vision. In his famous letter to his brother-in-law, Rabbi Gershon of Kitov, he describes a spiritual encounter in which he asked Mashiach when he would come. The answer connected redemption with the spreading of the Baal Shem Tov’s teachings and spiritual wellsprings outward. The image is powerful: spiritual understanding reaching beyond its familiar boundaries and touching lives far away.

Here, too, technology presents an extraordinary possibility. A person isolated from Jewish learning can hear a shiur. Someone who struggles with a language can receive help understanding a text. A student can explore questions that might otherwise remain unasked. AI could assist teachers in reaching learners with different abilities and backgrounds. Such tools require accuracy and responsible guidance, but they can widen access to learning in ways earlier generations could scarcely imagine.

I see this as a possible modern vehicle for carrying spiritual wellsprings outward. That is an application of the Baal Shem Tov’s image, rather than a claim that he predicted artificial intelligence. The wisdom still needs teachers, communities, and people who live what they teach.

The clearest bridge between material abundance and spiritual purpose may be found in the Rambam. In Hilchot Melachim 12:4–5, he explains that the sages yearned for the Messianic era so they could pursue Torah and wisdom free of oppression and distraction. He then describes a world without famine or war, with plentiful goods, in which humanity’s central occupation is knowing Hashem.

The connection is striking. Abundance creates room for a higher purpose. Imagine the parent who can spend more time with a child, the retiree who can learn without financial anxiety, or the young adult who can devote part of the week to helping others. Imagine communities with the resources and time to welcome strangers, support families, and care for their elderly members. These are deeply human possibilities.

Yet greater productive capacity will not automatically produce such a society. Goods can become plentiful while access remains unequal. Work can diminish while loneliness grows. Free time can be consumed by distraction. A person whose livelihood disappears may need a new source of income, community, and dignity. If we hope for abundance that benefits everyone, we must help people through the transition and ensure that its fruits are broadly shared.

This is where Torah gives our optimism direction. We must ask whether our inventions protect human dignity, whether they serve those with the least power, and whether they help us become more responsible toward one another. Superintelligence describes a hoped-for level of machine capability. Wisdom also asks what deserves to be done.

Chesed will remain essential even in a world of remarkable machines. A robot might help an elderly person with household tasks. That assistance could be a tremendous blessing. The time it saves could allow a family member or volunteer to sit beside that person, listen to a story, and offer companionship. A community could use AI to coordinate meals for someone recovering from illness, then use the hours saved to visit. Technology can extend our capacity to care; we must choose to turn that capacity into loving attention.

Nor should we identify any technological milestone with the arrival of Mashiach. The Rambam cautions that the details of future redemption cannot be fully known in advance. We can welcome progress with gratitude and hope while remaining humble about how Hashem’s purposes unfold.

What excites me is the opportunity before us. We can begin preparing for greater abundance by cultivating the qualities that make freedom fruitful: disciplined learning, generosity, strong families, meaningful communities, and devotion to Hashem. We need not wait for a robot in every home to make more room for Torah or to notice a neighbor who needs help.

I believe AI can help transform the world for goodness. Realizing that hope will require us to bring our spiritual aspirations into the choices we make about technology. The engineer can help free human beings from exhausting burdens. The teacher can help them discover what to do with that freedom. Each has a vital contribution to make.

Perhaps the most precious abundance will be the abundance of time we can give: time to learn, time to listen, time to serve, and time to recognize the divine image in another person.

That is the future I hope we will help build—a world whose growing material blessings sustain a richer spiritual life, and whose everyday rhythm begins to reflect the holiness, chesed, and peace of Shabbat.

Click here for the Appendix: Sources and Their Relationship to this article