Parshat Ki Tissa Exodus 30:11-34:35

Rabbi Denise L. Eger

This week's Torah Portion, Ki Tissa contains several of the most dramatic moments in the Torah. This is the week when the Children of Israel demand that Aaron build them a molten calf. Hence this week's special name--Shabbat Parah--the Sabbath of the Calf. Not only do they demand that Aaron make a God for them because of the extended absence of their leader (and Aaron's brother) Moses. But they worship beneath it with revelry and dancing and celebration. Aaron proclaims, "This is your God Israel who brought you out of the land of Egypt (Ex. 32:8). It is this celebration that jars God and Moses from their 40 day dialogue at the top of Mt. Sinai.

God hears and sees the people's lack of faith and disloyalty. They had just accepted the covenant. Moses went up the mountain to receive the details of the law in writing. But the people feared that he would not return. Their fear ate away at the faith they had developed through the series of miracles they had witnessed: the plagues in Egypt; the parting of the sea; providing manna and water in the desert; protecting them in battle against stronger enemies and hearing the voice of God at Mt. Sinai. But none of this was enough to sustain their faith. The Children of Israel wanted familiarity and comfort in the time of angst. They wanted an idol like the one they knew in Egypt. It became their focal point especially if Moses was no longer on the scene. Their fears drove them to return to old habits.

Parshat Tetvazeh Exodus 28:1 -30:10

Rabbi Denise L. Eger

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Parshat Terumah Exodus 25:1 - 27:19

Rabbi Denise L. Eger

This week’s portion, Terumah gives the instructions for building the tabernacle of the desert called the Mishkan. This is the forerunner of the Temple. With great details, God tells Moses that the Children of Israel will bring all kinds of gifts that become the raw materials that the craftsmen will use to build it. A grand design is laid out for the enclosures, for the Ark of the Covenant and for the altar and the great golden Menorah. This will be the place of worship for the new nation of Israel.

The Ark of the Covenant will be the container that holds the “Pact”. Traditionally it is understood that the Ten Commandments were placed in the Ark. This sacred container then became so special that God actually speaks from “above the cover between the two cherubim”. There are two angelic images that grace the cover of the ark. Ezekiel the prophet describes cherubim also in his mystical vision of the heavenly chariot. Maimonides writes that "the major goal of the Mishkan is to provide a location for the repose of God's presence, which is the Ark”.

Parshat Mishpatim Exodus 21:1 -24:18

Rabbi Denise L. Eger

This week’s portion, Mishpatim, contains a further revelation of the legal code that the Israelites are yet to adhere to. A collection of laws and statutes that affect everyday interactions with their fellow Israelite and other tribes are laid out in this week’s portion. Everything is on the table from what happens in the case of kidnapping to killing. The Torah takes a look at the permitted ways to deal with slavery and the protections of slaves. There are laws about property, and laws about how to treat the widow and the orphan.

This collection continues the revelation at Sinai and is considered classically as the extension of the Decalogue. God is giving to Moses the tools to organize Israelite society. God is giving Moses the resources to put into place the rules of law and justice and it will provide a strong foundation for the system of chieftains and leaders who serve as judges to keep peace among the people.

Parshat Yitro Exodus 18:1 - 20:23

Rabbi Denise L. Eger

The story of the liberation of the Israelites continues this week in Parshat Yitro. Named for Moses’ father-in-law Jethro, the saga of freedom opens with a tutorial for the great leader Moses by Jethro. Jethro is a Midianite high priest. He heard of the great exodus led by Moses. And he goes out into the wilderness to meet Moses and to bring Moses’ wife Zipporah and his two sons to him.

In Moses’ retelling of the story to Jethro, it becomes clear that Jethro recognizes the power of God. He offers a beautiful blessing and praise of Adonai. “Blessed by YHVH who delivered the people from under the hand of the Egyptians,” (Ex. 18:10). Jethro seemingly has a moment of conversion. He recognizes the power of YHVH as the Supreme Entity. Surprisingly he offers a sacrifice to God. Jethro isn’t afraid of crossing over. The elders of Israel along with Aaron and Moses partake in this sacred meal of thanksgiving, communing with the Divine.

Parshat Beshalach Exodus 13:17 -17:16

Rabbi Denise L. Eger

Our Torah portion, Beshalach, is the next installment of the liberation of the Israelites. The ten plagues that God sent over Egypt in Parshat Vayera and Parshat Bo were powerful signs of God’s power and dominion over the various gods of Egypt. The plagues were sent to inspire the Israelites and at the same time humble and humiliate Pharaoh.

But God’s mightiest miracle is described in this week’s portion; the parting of the Yam Suf-the Sea of Reeds. Moses is told to lift up his rod and hold his arm over the sea and split it (Ex. 14:16). And that is exactly what Moses does. God drives the sea apart with a strong east wind. It wasn’t in one moment but the Torah is very clear. An east wind blew all night and turned the sea into dry ground. You might say it was a progressive miracle. The parting of the sea is something that took place not in an instance but over time, over hours, over night. It took time for the water to part. It took time for the Israelites to cross. It took time to move all those people from one side to the other.

Parshat Bo Exodus 10:1-13:16

Rabbi Denise L. Eger

These three chapters of the book of Exodus are incredibly pivotal moments in the narrative of the Israelites. This week’s portion, Bo, contains the final confrontations between Moses and Pharaoh. The last of the plagues are sent upon Egypt by God because Pharaoh refuses to negotiate the release of the Hebrew slaves. Pharaoh remains entrenched in his world view even though God’s might and strength and power have wrecked havoc with the daily life of Egypt.

The first of the plagues that were visited upon Egypt in Parshat Vayera only made temporary impacts upon Pharaoh and his court. Pharaoh would immediately retrench and renege on his promise to let the Israelites go free when the threat was removed. “But when Pharaoh saw that the rain and the hail and the thunder had ceased, he reverted to his guilty ways as did his courtiers (Ex. 9:34).”

Parshat Vayera Exodus 6:2-9:35

Rabbi Denise L. Eger

Why does God reveal God’s intimate name twice to Moses? In the book of Exodus in this week’s portion, Vayera, God is still speaking from the midst of the bush that is not consumed by flames. Ironically we call it the burning bush. Last week in Parshat Shemot God called out to Moses and revealed God’s name as “Eheyeh Asher Eheyeh” - “I will be that which I will become.” In the opening chapters of Exodus God’s name reveals something about God’s essence –that Source, that Presence that we call God is a process of creating, a process of becoming something, a process of transformation. This moment at the burning bush of Divine and human interaction points to the journey that Moses and the Children of Israel will embark upon. It is a journey of becoming a people and a nation.

But as our parshah opens, Moses is still at the burning bush that is not consumed by the flames. It burns and yet it is not used as fuel. There is a glowing and holy presence of God in its simple midst. Not a majestic tree but a simple and humble bush.

Parshat Shemot Exodus 1:1 – 6:1

Rabbi Denise L. Eger

With this week’s portion we begin the book of Exodus or Shemot in Hebrew. Shemot does not mean Exodus; it means names as the book of Exodus begins with a listing of the names of those who went down to Egypt with Jacob when Joseph invited them. The opening verses are a bridge from the end of the Genesis story of Jacob’s and Joseph’s death to the situation the Hebrews found themselves in when a new Pharaoh took over.

The new king enslaved the Hebrews and made their lives miserable. He feared the multitudes of Hebrews that lived and came from the initial 70. They were an immigrant people who thrived and prospered in Egypt especially under the protection of their patron, Joseph.

Parshat Vayechi Genesis 47:28 – 50:26

Rabbi Denise L. Eger

We have come to the final Torah portion of Genesis for 5770. It happens to coincide for the last week of the year and the first Shabbat of 2010! We have come also to the close of the lives of Jacob and then Joseph. Jacob has been brought down to Egypt by his sons at the invitation of the newly found brother Joseph who is the second most powerful man in all of Egypt. All of Jacob’s son and their families have moved from Canaan to the land of Goshen in Egypt during the great famine and they were more than 70 that went down to Egypt. Jacob lived out his days there. But when he had extracted a promise from his son Joseph that he would be buried with his ancestors, in Hebron in the cave of Machpela which Jacob’s grandfather Abraham had bought from the Hittites at the death of his first wife Sarah. Abraham and Sarah were buried there as well as his own parents, Isaac and Rebekkah and Jacob’s first wife, Leah. Jacob’s beloved wife, Rachel was buried on the road in Bethlehem.

And so at Jacob’s death, his son Joseph fulfills this promise. First Jacob is embalmed as in the Egyptian tradition and the mourning lasts 70 days. Jacob was given a royal entourage back to the sacred burial grounds at Machpela. It was like a state funeral as the Egyptian courtiers accompanied Joseph and his brothers as they took back their father’s body for burial.

Parshat Vayigash Genesis 44:18-47:27

Rabbi Denise L. Eger

After Joseph reveals himself to his brothers and they embrace with a tearful reunion in this week’s portion. Upon hearing the news, the Pharaoh and court are pleased. Pharaoh makes a generous offer and tells Joseph to resettle them in the land of Egypt. Perhaps he doesn’t want to lose such a key man in the business of running Egypt. And so Joseph sends his brothers back to Canaan to get their families and most importantly, their father Jacob. Joseph sent gifts to his father and clothing to his brothers but to his full brother Benjamin he gives a large sum of money in addition.

The brothers who once came to their father Jacob to say their brother was dead must now go back to him and tell him that Joseph their brother is indeed alive! And not only is he alive but the second most powerful person in all of Egypt! No wonder Jacob has a hard time believing them. “His heart went numb, for he did not believe them” (Gen 45:26). It took some convincing on the brothers’ part and the proof of all the wagons that Joseph sent but Jacob (now an old man) says “My son Joseph is still alive! I must go and see him before I die” (Gen. 45:28).

Parshat Miketz Genesis 41:1 – 44:27

Rabbi Denise L. Eger

This week’s portion is Parshat Miketz and it is read this year on the last night of Chanukah. In this week’s parasha, Joseph is appointed by Pharaoh as minister over the land. A fast rise from slave in Potiphar’s house to prisoner, to dream interpreter and then in charge of Pharaoh’s court!

Joseph interpreted the dreams of Pharaoh and predicted seven years of plenty and seven years of famine. But he didn’t just come to Pharaoh with the interpretation alone. Joseph outlined a plan for reserving food supplies in the years of plenty so that in the years of famine the country and the people would survive. The presentation of this plan of action impressed Pharaoh and he saw in this young man, wisdom, discernment and “the spirit of God.” He gave Joseph his signet ring and he was dressed in fine clothes and given an Egyptian name – Zaphentath –paneah. Pharaoh gave him a wife, Asenath and “he emerged in charge of the land of Egypt” (Gen. 41:45). All of this happened to him by the age of thirty. He even took a tour throughout Egypt and he got right to the work of collecting the surplus for the lean years.

Parshat Vayeshev Genesis 37:1 - 40:23

Rabbi Denise L. Eger

The holiday of Chanukah begins this coming Friday night when we light the first candle.

Once a minor holiday Chanukah has risen in prominence and importance because of the proximity of the holiday to Christmas and Jews not wanting ever to be second class citizens, have elevated their own holiday in importance. The themes of this holiday are quite important even if this is a holiday not found in our Bible. The historical time period, 165 BCE comes too late in history for the Bible. It happened long after our Bible was finished being edited and completed. The story of the Maccabees and the history of the Hasmonean victory over the Greeks and assimilated Jews really did happen. The zealous Mattathias and his sons mobilized a small army to fight against those Syrian-Greek army and those Jews who wanted to assimilate into the majority culture. And when the King, Antiochus ordered the temple trashed and turned into a pagan temple this was the last straw and fueled the Maccabees in their fervor of fighting against this hillul Hashem, this desecration of God’s name and holy Temple.

Parshat Vayishlach Genesis 32:4-36:43

Rabbi Denise L. Eger

Bob Dylan sang “the times they are a’changin’”. But it isn’t time that is changed or really even society. The changes reflected in time and societies are those changes that are made in each one of us. Collectively when we learn, grow or even if we give in to peer pressure, political pressure, or social pressure, these have an effect on our beings and our souls. As debate about values, ideals, and methods are exposed and processed, how we reflect on them and yes, actualize the changes impact our day to day lives and our own minds.

We read in this week’s torah portion about our patriarch Jacob wrestling with an angel of God on the night before he encounters his brother, Esau. One way to understand this is as a description of Jacob's struggle to synthesize what happened between them so many years ago and the anticipation of meeting again. Jacob is not the same as he was when he deceived his father, Isaac for the blessing, thus depriving his brother. Jacob’s experiences in Harran serving his uncle Laban for the hands of wives and the deceptions he endured changed him. Jacob grew up. And now as he sent his wives and children ahead, across the River Jabok before him, Jacob is clearly unsettled. And yet, Jacob isn’t just tossing and turning in his sleep. He is struggling, wrestling with ideas and as our Torah portion, Vayishlach describes it, wrestling, striving with an angel of God.