Parshat Shemot; Exodus 1:1-6:1 by Rabbi Denise L. Eger

One’s name is a very intimate aspect of individual identity. Most people were given their names by their parents and thus others define an aspect of the self. Jewish tradition and naming is rich indeed. Ashkenazic Jewish tradition has it that we are named after those who in our family are already deceased while Sephardic Jewish tradition can include naming after those who are alive. But our names are more than just something by which to call us, names can reveal our character that we grow into, aspire to, or fight against. In the most loving scenario when named for an ancestor our family seeks to bring the memories and yes, even perhaps the characteristics of that loved one into the present.

Some of us are lucky enough to be able to name ourselves. Perhaps we weren’t given a Hebrew name at birth or we want to change our name, due to illness or other life changing event. Some of us, who are Jews by choice, get to seek out the Jewish name that will accompany us on our spiritual journey. When meeting the challenge of naming one’s self, we can choose our name in a variety of ways. We might find a biblical character whose story we are drawn to or who has traits that we want to emulate. We might find a Hebrew words whose meaning gives meaning to our life—such as Or, light, or perhaps Emunah, faith. We might want to preserve naming ourselves after a family member whose words or life enriched our own. Each of these are important in the process of naming.

Why talk about naming? Because our Torah portion that begins the new book of the Torah, Exodus in Hebrew is called Shemot—Names. Our portion begins…. Eleh Shemot (Ex. 1:1) “These are the names of children of Israel who came to Egypt with Jacob….” The new book of the Torah and the new portion begins with a list of the names of the sons of Jacob and including Joseph who was already in Egypt. Thus our story shifts from the patriarchal and foundational stories of the Jewish people to the pivotal story of our enslavement and subsequent liberation from Egypt.

But that the book of Exodus in Hebrew is called Shemot—Names can be understood at yet another level. Even though much of the focus of the story in this book of the Bible is on the story of enslavement, Moses’s rise to leadership and the story of the Passover and exodus from Egypt, the miracles of the Sea of Reeds, the wandering in the desert, the revelation at Sinai, the sin of the Golden Calf, and the building of the Tabernacle in the desert, this is really a story of finding out who we are as a people. Thus knowing our name is critical—who are we? We are Israel, the Jewish people, who will be freed by the hand of God from servitude in Egypt to bind ourselves to God through the covenant at Sinai.

The power of knowing ourselves through our name is great. And the story of the book of Exodus begins with the list of names so that we can, not only know where we came from but who we are as a family and a people.
If you do not have a Hebrew name, this is a good week to find one. Ask a relative who you were named for, find your Bar/Bat Mitzvah certificate, ask a parent or sibling. If you don’t have a Hebrew name there are many books that will help you including, Kolatch’s The Name Dictionary ( Jonathan David, 1982) and other resources that can help.

Know your name—it is part of the journey to God and to self.

Parshat Vayhi; Genesis 47:28-50:26 by Rabbi Denise L. Eger

The last portion in the book of Genesis includes the death of both the father and son, patriarchs each, Jacob and Joseph. Our portion begins with Jacob extracting a promise from his son Joseph that he would be buried in the land of Israel. Jacob asks Joseph for Chesed v’Emet, Kindness and truth. This loving act, of a child seeing to his father’s last wishes is an act, which can never be repaid by the father. Jewish tradition has continued to call the act of burial and the placement of earth in the gravesite as a chesed shel emet, an act of true loving kindness. Joseph the mighty son agrees to this final loving and loyal act for his father.

In the terse wording of the text, we see Joseph, I think and Jacob too, trying to make up for the lost years and time. Not only does Joseph promise his father the proper burial, but as his father’s life fades into illness, makes sure that his sons, Ephraim and Manasseh, pay their respects to their grandfather. The grandfather, Jacob has little left to give to these royal grandchildren, other than the legacy of family and inclusion in the covenant of God. Thus Jacob describes his encounter with the Divine at Beth-El to Joseph and his sons, thus including them in the covenantal promise. Jacob formally adopts Ephraim and Manasseh and blesses them. Thus they are now not just grandsons but inheritors of the tradition and the covenant. Thus Manasseh and Ephraim will later become one of the 12 tribes, each representing a half-tribe.

But during the blessing interesting echoes arise of Jacob’s own blessing by his father Isaac. First, like his father Isaac before him, Jacob’s own eyes fail him. He cannot recognize his grandsons even though he has talked about them. “Now Israel’s eyes were dim with age; he could not see. So he brought them close to him and he kissed them and embraced them” (Gen. 48:10). Then just as happened to Jacob, the younger son of Isaac who was blessed with a special blessing, while the older, Esau did not receive the same one. Jacob crosses his hands and blesses the younger, Ephraim with his right hand and Manasseh the older, the first born, with his left. Jacob maintains the pattern of the younger child receiving the special blessing, as Isaac had been the preferred child over Ishmael, Jacob over Esau, Joseph over his brothers (and later Benjamin) and now his Joseph’s own children as well.

Thus parsha continues with blessings. Jacob gives his final testament, as a blessing and prophecy to his sons. Sometimes harsh, sometimes loving, Jacob gives an ethical will to his children. He speaks of their strengths and weaknesses, and speaks of their futures as a people, as a tribe and as individuals. It is a fitting end to Genesis that shapes the story of a new people and lays the foundation for the exodus from Egypt.

The parsha concludes with both Jacob’s death and burial in Canaan and finally the death of Joseph in Egypt. Joseph lived a long life, as the Torah says, “Joseph lived to see children of the third generation of Ephraim;” (Gen 50:23). He makes his family promise as his father did, not to bury him in Egypt but to eventually bury him among the patriarchs of Israel, thus concluding the story in a fitting manner.

Whenever we end the reading of a book of the Torah we recite, Chazak Chazak v’ Nitchazek—Be strong, be Strong and be strengthened. The inspirational stories of Genesis give shape to our lives and our beginnings as the Jewish people. Surely, they have strengthened us and continue to make us strong!

Parshat Vayyigash; Genesis 44:18-47:27 by Rabbi Denise L. Eger

I believe our portion is not only the climax of the Joseph story when Joseph finally reveals himself to his brothers, but I believe it is the climax of the book of Genesis.

The Joseph story, which has been going on for the past two weeks, takes it dramatic turn at the beginning of the portion. It opens with a special speech by Joseph’s brother Judah. Judah was the brother who two portions ago, urged the other brothers to sell Joseph into slavery rather than murder him (Gen. 37:27) and now he speaks to his Joseph, although he does not yet know this great “Egyptian” is his brother. Judah pleads with Joseph for the youngest brother, Benjamin, whom Joseph set-up. Joseph tried to keep his younger brother with him by planting “stolen goods” in his pack and then his guards after Benjamin and his brothers as they returned to get father, Jacob. Joseph’s scheme is constructed in such a way as to create a dilemma for the brothers. Do they defend the youngest brother Benjamin? Or abandon him as they had abandon Joseph so long ago?

Judah’s speech however, shows how the dynamic has changed from so long ago. Judah’s eloquent speech lay out their dilemma in leaving Benjamin in Egypt, as Joseph demands and returning without him to their father, or not returning with food for their father. But the passion of his speech moves Joseph to speak out. Judah refers to his father, Jacob many times in his speech and one can almost feel Joseph’s emotions rising in him as he imagines his beloved father, Jacob alone, old and grieving.

So much so that the text tells us that Joseph can no longer control himself (45:1).
And once the servants have withdrawn from the room, Joseph reveals himself to his brothers. He cries so loudly that Egyptians could hear it and the Torah says, “the news reached Pharaoh’s palace. (45:2).

This reconciliation of brothers, brothers who have grown and changed in the ensuing years is an amazing story of love, family ties and yes, forgiveness. Joseph must forgive his brothers’ act of selling him into slavery. The brothers must forgive Joseph for his behavior so long ago, and for his toying with them while in Egypt now. And most of all the brothers’ must find a way to forgive themselves—and what they have done to their family and their father.

This confrontation with many different aspects of forgiveness propels our story and indeed much of the book of Genesis. Father Jacob had to deal with this very issue when he was faced with confronting his brother Esau. Isaac had to deal with this issue with his brother Ishmael and with his father Abraham who bound him to the altar. Noah had to deal with this issue with his sons. And certainly what about Cain and Abel and their parents Adam and Eve? Do they forgive their son for murdering their other son?

And what of God? Does God forgive us for our actions, our mistakes, our missteps? And what of us? Do we forgive God?

Forgiveness and reconciliation this is the great theme of the book of Genesis. Joseph’s story reminds us that we all can change and grow through time and faith thus allowing for the possibility of reconciliation with those who harmed us and ultimately allowing for the possibility of true forgiveness. It is a lesson we all could learn.

Parshat Miketz; Genesis 41:1-44:17 by Rabbi Denise L. Eger

The Torah portion of Miketz is a very rich one, filled with amazing stories of our patriarch Joseph and his rise to power in Egypt. After being sold into servitude by his brothers, Joseph’s sojourn in Egypt takes amazing turns. He rises from the depths of a prison cell to become the number two man in all of Egypt, second only to Pharaoh.

Our portion begins with the dreams of Pharaoh. A young Joseph, who was rescued from prison by the cupbearer who once shared a cell with him, interprets these dreams. Joseph explains to Pharaoh that his dreams are not just dreams but prophetic visions of the future. They are a message from God. If Pharaoh heeds them, he will have the key to his success. The dreams prophesy seven good years of plenty and seven bad years of famine. But Joseph doesn’t stop there, he goes on to explain to Pharaoh a strategic plan for dealing with the good years of produce and as well as the seven year of famine that will ravage the land. Joseph explains to Pharoah that there should be a system of reserves put away during the years of plenty and then a rationing system is the years of famine. Joseph offers this advice to Pharaoh and is able to rise above the petty concerns of the court and take into consideration the needs of the entire nation. This is big thinking for a mere prisoner and it impresses the Pharaoh. The text says, “ The plan pleased Pharaoh and all his courtiers.”

And in the next breath, Pharaoh turns to his advisers and acknowledges Joseph’s insight and wisdom. Pharaoh honors the fact that Joseph is possessed of the “spirit of God”. Clearly, Pharaoh recognizes that Joseph has that something special and is determined to make sure that he uses it on behalf of Egypt. Thus Pharaoh elevates Joseph and puts him in charge of the plan and makes him his advisor and confidant. At the ripe age of thirty, Joseph has risen to a position of immense power.

The parasha continues with the story of the years of abundance and the years of famine and how Joseph followed his strategic plan and met with success. But the famine was not limited to Egypt. Thus is set in motion the reunification of the Joseph and his family as they come to Egypt seeking food. While Joseph recognizes them, the brothers do not recognize Joseph. This sets up a series of encounters between Joseph and his brothers that play with their emotions and toys with relationship. Joseph sets up tests to see whether or not they have changed in their relationship to their father Jacob and to one another, especially to Joseph’s full brother, the youngest, Benjamin.

These encounters set the stage for the moment next week when Joseph will reveal himself to his brothers.

Joseph who is so straight forward in his dealing with Pharaoh is manipulative with the brothers who harmed him so many years ago. Can one blame him? They sold him into slavery. And yet, Joseph’s longing for his family and particularly his father and full brother Benjamin will eventually place these “tests” aside.
As we celebrate the holiday of Chanukah by lighting the chanukiah, we are reminded of the light of celebration. What must it have been for Joseph to see the possibility of his connection to his family being rekindled after so many years of loneliness?

Let the Chanukiah remind us of the possibility and miracle not only of Judah Maccabee but the possibility that like Joseph, we too might be reunited and reconnected to our families in deeper ways—through the very celebration of this holiday.