Parshat Vayeshev; Genesis 37:1 -40:23 By: rabbi Denise L. Eger

Once again the narrative of Genesis begins to shift to the stories of the next generation. This week we begin to focus on the story of Joseph and his brothers, the sons of Jacob.
Joseph is a dreamer. He has fantastic dreams that will see into the future. Joseph dreams that he will rise up above his brothers and they will bow to him. In his first dream he is a sheaf of wheat and the others bow to him and then he dreams that the heavenly orbs, sun, moon and 11 stars (interpreted as his 11 brothers and parents) bow to him. Joseph interprets his dreams to his brothers and father but they do not heed him. Joseph the favorite of his father Jacob inspired nothing but jealousy in his brothers. His dreams added to their anger and hatred of him. It clouded their vision of this prophet.

Joseph is able to see beyond himself into the future. At the end of this week’s parasha after Joseph’s brothers have sold him into slavery, Joseph has been transported by caravan to Egypt. Joseph lands in prison for refusing the advances of Potiphar’s wife. There too Joseph correctly interprets dreams of the pharaoh’s cupbearer and the chief baker.

Throughout this portion, Vayeshev, we come to learn of Joseph’s strengths and weaknesses. It is clear that Joseph is favored not only by his father but by God. Several times we learn, “God was with him and God lent success to everything he undertook.” (Gen. 39:3). There are many people that Joseph encounters this week who see this. Potiphar who bought Joseph from the caravan, saw that God was with him. The chief jailer too, saw the blessing of God upon Joseph and put him in charge of the other prisoners. Their eyes are opened to the divine and the divine blessing that is upon Joseph.

Potiphar’s wife, although “she cast her eyes” (Gen 29:7) upon Joseph, doesn’t see him for who he really is. Although his father Jacob favors him and makes a tunic for him, he only sees his beloved wife Rachel in him who died giving birth to his younger brother Benjamin. And certainly his brothers do not see Joseph for the prophet that he is. They only see rage and anger at the tale-bearer Joseph who is put in the position by his father of reporting upon his brothers’ behavior while tending the sheep.

This theme of vision and seeing someone for who they really are is woven throughout the portion. Sometimes we see but do not really see the person before us. This theme is even woven through the story of Judah and Tamar that is part of this week’s portion but interrupts the Joseph story. In this part of Vayeshev, Judah (Joseph’s brother) doesn’t see his own children for who they are, nor see his daughter–in-law Tamar properly. She waits for her father-in-law at “petach Einaim” (Gen. 38:14) the entrance to Einaim, but translated this is “the opening of the eyes”. Tamar waits at a place named opening of the eyes—just as she is about to open Judah’s eyes to the duty of taking care of the widow in your midst!

The many stories of this week’s portion call out to us to really see who is before us. See them in their fullness and not be clouded by our emotions of lust or anger, sadness or fear. We are taught by our tradition that we are b’tzelem Elohim, made in the image of God. Perhaps this week we are reminded to see in the divine image in each person no matter their station in life prophet, priest, or prisoner. Then perhaps we can bring the divine blessing not only into our own lives but the life of the world!

Parshat Vayishlach; Genesis 32:4-33:17 By: Rabbi Denise L. Eger

In this week’s portion the patriarch Jacob becomes Israel. There are two versions of the way this name change happens presented in this week Torah portion. Early in the portion, Jacob wrestles with an angel of God on the night before he will meet up again with his brother Esau. Jacob is not really looking forward to this meeting. The last time the brothers were together, Jacob had deceived their father and received the blessing meant for Esau. Esau was enraged. Jacob fled to his mother’s family in Haran to escape his brother’s wrath. And now many years later as Jacob and his own family return to Canaan, the land of his father and grandfather, he must reconcile with his brother and in the process wrestles with God. Jacob prevails over the angel of God and the blessing of the angel contains a changed name for him. That name is Israel.

Later in the parasha, God appears to Jacob and tells him to return to Beth-El. This is a place Jacob knows. He has been there before. It was at Beth-El or Luz that Jacob had his dream of a ladder reaching heavenward. It was at Beth El that Jacob entered a special relationship with the Holy One on his own terms not just those of his father, Isaac and grandfather, Abraham And now in Parshat Vayishlach, Jacob returns there, builds an altar to God and rids his household of any alien god and goddesses that are in their possession, that they brought back from Haran. This reformation is a rededication of his entire household to YHVH. Thus God appears to Jacob and blesses him and in this version, changes his name to Israel. (35:9-10).

Both of these version of the story of how Jacob became Israel involves deepening and developing his relationship with the Eternal. The first story, involves deepening his personal relationship with God. As he is about to reconcile with his family, he must face his past. It is a past that involved deception and lies. His wrestling with the angel can be understood as his own wrestling with his moral compass now that he has matured and is responsible as a father and spouse for his entire household. To face his future, across the River Jabbok, and to face his brother, Esau whom he hurt so long ago, Jacob must face his fears, his actions and align himself with a Divine and Holy Energy. He succeeds in his struggle even as he is wounded in the struggle. But the blessing comes from this Divine Wrestler in the form of a name change. He has come full circle in many ways; he is about to meet up again with his brother in the land he came from but he does so with God an integral part of his being.

In the second version of the story, Jacob comes full circle back to the place his journey began, Beth –El. It was here that Jacob began his own relationship with God and built a first altar there after his amazingly vivid dream. Now God calls to him to return to that very spot. Jacob does so and reaffirms his relationship with God, not just for himself but dedicates his whole household to this God. Jacob recognizes that God has been with him just as God had promised at the beginning of his journey. Now at a later stage in his life, he is aware of his many blessings. Jacob makes sure that any foreign gods/goddesses in the form of idols are buried and out of his house. Thus Jacob the patriarch becomes Israel through God’s blessing.

It is at this moment that the covenantal promise to Jacob is extended from just personal protection to his descendants. The promise once made to Abraham, is in many ways repeated to Jacob/Israel. “A nation, yea an assembly of nations Shall descend from you. Kings shall issue from your loins. The land that I gave to Abraham and Isaac, I give to you and to your offspring to come will I give the land.” (Gen 35:11-12). Thus in this name change from Jacob to Israel we see now how Jacob is representative of something much more than his own generation. The use of the name Israel transforms Jacob from individual tribal head to the father of a nation.

The themes present in Jacob’s name change are the themes of reconciliation and faith and the intersection of those two components are powerful opportunities for Jacob to not only transform his own life but those of his family and ultimately, on a more global realm to that of an entire people who will descend from his sons!

We ought to see that in our own lives, by asking for forgiveness, by seeking to reconcile with those we have harmed and by living a life that not only wrestles with faith but prevails—we too can effect a positive change in our own lives but perhaps if more of us sought to bring reconciliation and healing to the relationships that we have damaged—the world would feel the reverberations as well!

Parshat Vayetze; Genesis 28:10-32:3 By: Rabbi Denise L. Eger

The focus of the book of Genesis shifts this week to the next patriarch, Jacob. We really begin his journey of faith and exploration with this portion, Vayetze. Jacob, son of Isaac has traded for the birthright from his brother Esau and then stole the blessing that was to go to his brother Esau from his father Isaac. At the urging of his mother, Jacob masqueraded as his brother and Isaac, now blind and infirm, gave his blessing to his younger son.

There are commentators among our tradition that say that Isaac really did know that he was blessing Isaac and not Esau—because he acknowledges that it is the voice of Isaac not Esau that he hears. Yet Isaac proceeds to bless Jacob even as the truth was hidden since ultimately he is comforted knowing the future lies with the line of Jacob.

We meet Jacob, this week, as he is fleeing the wrath of his brother Esau. Jacob begins a journey with trickery and deception. These themes will be revisited throughout Jacob’s life. Sometimes he is the deceiver and sometimes he is deceived. Clearly Jacob has important lessons to learn. One of these lessons is about what is revealed and what remains hidden.

Yet, even as he flees God appears to Jacob. This is the first of many changes for Jacob. In this revelation, God appears in Jacob’s dream and promises the extension of the covenant of Abraham and Isaac to him. This seems to affirm Rebekkah, his mother’s urging that he take the blessing of his father in lieu of his brother Esau.

In this revelation God chooses Jacob even though he has seemingly lied and deceived both his father and his brother. This fulfills a prophecy to Rebekkah so long ago that the younger son would be superior (Gen: 25:23).

But what lessons are there that God can choose someone whose character traits are less than desirable? Why a blessing of covenantal proportions for one who deceives others? It doesn’t seem fair.

And yet we learn that through love and kindness people can be transformed. God loves Jacob and God promises protection and covenantal blessing for Jacob and his descendants. This gift of love from God to Jacob begins his transformation from deceiver to patriarch. It builds him and helps to alter his make-up. Jacob’s experience is so powerful that upon awakening he marks this special place of Divine encounter and transformation. Tradition teaches us that this moment begins his healing and changes his outlook. Jacob makes an oath to God that if one day he can return in safety to his father’s house his faith and loyalty will be continuous.

Thus love and kindness from God to Jacob begins a new journey of love and kindness that Jacob tries to follow.

This teaches an important value for our lives. That through the aspects of love and kindness we too can transform ourselves and others. We hope that through bringing these divine attributes into our world, as God showed to Jacob, we can create an environment that destroys cynicism, eats away at distrust and builds an atmosphere of humanity and a path of healing.

Jacob’s journey towards these begins this week. Let us pray our journey begins as well.

Rabbi Denise L. Eger is the founding rabbi of Congregation Kol Ami, West Hollywood’s Reform Synagogue. She is Vice-President of the Southern California Board of Rabbis.

Parshat Toledot; Genesis 25:19-28:9 By: Rabbi Denise L. Eger

This week’s portion, Toledot, is the only portion that focuses in on the life of the patriarch, Isaac. We have met Isaac of course, in previous chapters but we learn little about him. They mention his childhood and of course the binding of Isaac is an important story but we hear little if nothing from Isaac himself in that story. In truth the main players are God and Abraham. But now with his father, Abraham buried at Machpela, Isaac’s journey becomes the center of our Torah.

As Isaac leaves Gerar, (where like his father he has a strange encounter with the local king, claming his wife is his sister) and retraces his father’s footsteps. He goes out to open up wells that his father once had dug. In this portion, we see Isaac and his servants engaged in several water finding projects. Isaac searches for water. In the desert environment this is a most important commodity if not rare. And the fact that Isaac is able to find several wells, in a hostile environment speaks to a special blessing and special talent. The first two wells are disputed by the local tribesman. Isaac gives names to these wells of “living water” as if they are alive. The first that had been his father Abraham’s well and had been stopped up by the Philistines. Isaac named it, Esek which means contention. The second well is name Sitnah which means hatred. Thus the hostile geography of the desert and the hostilities inflicted by the local people intersect for Isaac.

But Isaac doesn’t stop digging wells just because he had a difficult time with the first two. He continues his search for living waters and digs two more. The first is named Rehovot and the second he named Shibah. Rehovot means wide, broad space and Shiba is connected with an oath. These two wells of spring water and living water quench more than just thirst in the dusty hills of the desert. These two wells bring peace with the neighboring people.

But here’s the difference between the first two wells and the second two wells. In between digging them, God appears to Isaac and offers a blessing and pledge of loyalty to him. Isaac accepts this extension of the covenant of his father and affirms it by building an altar and there he “invoked Adonai by name (Gen 26:25).”

Prior to his own revelation of God’s covenant everything is filled with hatred and contention in his work of well digging. Following his acceptance of the covenant and the revelation, Isaac finds peace and harmony with the local tribes.

Even though Isaac is literally walking in his father’s footsteps, even re-living situations where he passes off his wife as his sister, encamping near wells dug originally by his father, until Isaac comes to bring God into his life and into his reality, there is nothing but turmoil. When Isaac builds his faith and trust in God then he digs well of peace and tranquility. He embraces an outlook of sacred Presence. Isaac perhaps is able to deal with those around him in a different way—and thus he can deal with them in a different way as well.

These are important lessons for us today. If we too try and build our lives with a sacred Presence, with an attitude that all people are holy, they may still disappoint but we have brought something very precious to the table. We have affirmed the humanity of another person. We have lifted up the individual’s personhood and certainly elevated our own character as well. We bring purifying and refreshing waters when invite the Holy Blessed One into our lives through prayer and meditation. And when we reflect that holiness and attitude of loving kindness back into the world and into the hearts of other people we help quench the thirst for caring and consideration that our world lacks.

This week let us strive to be like our ancestor Isaac who dug wells of living waters and made his own covenantal promise to God.