Parshat Vayigash: Genesis 44:18-47:27 By: Rabbi Denise L. Eger

This week enter a new secular year, 2009. With the beginning of the secular New Year many different lists begin to appear—who died in the last year; ten most important events; ten worst movies and ten best movies; fashion do’s and don’ts and of course lists and lists of predictions about the year to come. The secular New Year season invites personal resolutions and some minimal soul searching but the contrast between the Jewish New Year and the secular New Year is great. All the lists and headlines, lists of people of the year, infamous and famous keep us all occupied with the shallow, surface pop culture idea of reflection. Not the deep and important accounting of our souls, “cheshbon hanefesh” we Jews engage in each Rosh Hashanah.

But this week’s Torah portion, Vayigash, can help us reframe the secular New Year in spiritual terms. This week in our unfolding Biblical narrative, Joseph is reunited with his brothers. They have come to Egypt to escape famine and the economic turmoil that results. Joseph now second in command of all Egypt recognizes them and has brought them to an audience with them. They do not recognize him. Joseph uses his Egyptian disguise to hide from them and he manipulates them a bit with his own game. It seems he is taking revenge after all these years asking questions about their father, and his brother Benjamin and even holding his full brother Benjamin in custody. When his brother Judah offers himself as a pledge for his brother and shows such concern for their elderly father, Jacob, something inside of Joseph changes.

He sees that his brothers have changed from that time long ago when they sold him into slavery. Joseph at that moment can no longer contain himself and reveals himself to his brothers much to their astonishment.

This deep reconciliation with family despite the past shows how people can and do change in their life times. The brothers and Joseph have both been shaped by their lives and the times that they lived in. And Joseph acknowledges and forgives in a single moment. He says, “Now do not be distressed or reproach yourselves because you sold me hither it was to save life that God sent me ahead of you” (Gen. 45:5). Joseph acknowledges the role of the Eternal in his life.

This is important during difficult times especially and difficult moments in our own lives. Joseph acknowledges his faith and strength that he has received from his relationship to the Holy One of Blessing. And Joseph is willing to give credit not to his own clever ways but to a Higher Power that showers blessings upon him. In turn these Divine blessings will be shared with his own family.

Joseph who was once a stranger in a foreign land and became an essential part of the landscape of Egypt will share his blessings with his family who he brings down to Egypt to be with him. This is affirmed by the Pharaoh. Thus in economically challenging times we are taught to share with our loved ones and to care for one another. Joseph creates a new community for himself. One that will help Joseph navigate between his authentic Hebrew self and the Egyptian world he works and lives in.

Even as we enter 2009 and we are in similar economic difficulties we can draw lessons from Joseph. Learn to forgive. Learn to reconcile with the past and with loved ones. Create a loving community around you that can be of support and one where you can support others. And don’t be afraid to explore the spirituality of your ancestors as a help and aid, to bring comfort to your fears and grounding when the New Year seems uncertain. All of these help Joseph and his brothers and his fathers to endure.

Happy New Year.

Parshat Miketz: Genesis 41:1 -44:17: Shabbat Chanukah By: Rabbi Denise L. Eger

In this week’s portion, Miketz, the Joseph story continues. Joseph is called up from prison to interpret the dreams of the Pharaoh. The Pharaoh of all Egypt had two dreams that confused him. One dream had seven fat cows and then following them, seven scrawny cows. The lean cows consumed the seven fat cows. In the second dream of Pharaoh, Joseph hears of seven full and healthy ears of grain but behind them sprouted seven shriveled and thin ears of grain “scorched by the east wind” (Gen. 41:23).

Joseph who has a reputation as a dream interpreter begins almost immediately explaining this highly symbolic night prophecy. Joseph correctly interprets the Pharaoh’s dream by deconstructing the meaning behind this prophecy as the forthcoming seven year cycle of abundance and followed by seven years of famine. The second dream confirms this prophetic vision. And Joseph is very clear to Pharaoh that the second dream shows that this is a vision from God: “As for Pharaoh having had the same dream twice, it means that the matter has been determined by God and that God will soon carry it out” (Gen. 41:32).

But Joseph doesn’t stop with the dream analysis. He boldly suggests a plan of action for Pharaoh to stave off the devastation that will be caused by this cycle of abundance and famine. He suggest a person be appointed to store food in the seven years of plenty so that there will be enough food when the famine arrives, “so that the land may not perish in the famine” (Gen. 41: 36). Joseph becomes that “man of wisdom and discernment” (Gen. 41: 33) and is appointed to carry out this bold and brilliant plan. Pharaoh elevates him to second in command in all of Egypt to actualize this risk management program for Egypt.

If only we had had such a person in these last years! Our own shaky economic reality gives this section of the Joseph story deeper meaning. Joseph’s very practical plan—in essence, save for the rainy day (or in his case the days of drought) is still applicable in our time. But for too many of us we live way beyond our means, squandering the reserve we ought to have for times such as these. When job uncertainty is so high, the market so volatile, the credit crisis and manufacturing downturns affecting every business and person, the wisdom of Joseph’s plan to take the fruits of abundant times and store them for lean times makes sense even after two three millennia!

But Joseph is clear that his ability to interpret Pharaoh’s dream and his own wisdom for how to handle this situation is not just his own gift or knack. But this skill and wisdom comes from something greater than him—it comes from God. Joseph is clear in his communication to Pharaoh that God has played an important role in the revelation of Pharaoh’s dream and Pharaoh too acknowledges this “Could we find another like him, a man in whom is the spirit of God?”(Gen. 41. 38).

Pharaoh and Joseph correctly attribute the Eternal Holy One as the source of both the revelations and the solutions that have been provided to Joseph. Joseph is imbued with the Divine wisdom. And Joseph is keenly aware that it is God’s spirit that is central to his being. This rings true not only for Joseph. But read this story at the holiday of Chanukah when the Maccabees attributed their own success not to their guerilla war tactics against the Syrian-Greeks but rather to God. The special haftarah for this week’s portion says, “Not by might, not by power by My Spirit alone” (Zech. 4:6). This is true for the Maccabees success and true for Joseph as well.

And perhaps, just perhaps it is true for all of us. If in these uncertain economic trials we not only follow sound financial advice but in addition allow God’s spirit to help direct us and center us then we might have the additional strength, courage and fortitude to make it through these difficult days and months ahead. God can’t restore a job or magically add money to your bank accounts but God can give you the calm and hope that might help you think clearly in these times.

Not by might and not by power but My Spirit alone is an important affirmation that can help remind us of our humanity, humility and God’s care and concern for all of us.

Happy Chanukah.

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

This week begins the tale of Joseph, the last great family drama in Genesis. Joseph is the first born son of Jacob and his beloved wife Rachel. Jacob had many other sons with Leah, and the two servants of Leah and Rachel, Bilhah and Zilpah. But with his beloved Rachel for whom he worked for his uncle Laban for 14 years he only had two children, Joseph and then younger brother Benjamin. Rachel died during the birth of Benjamin.

Jacob doted on his son Joseph and in this week’s portion Joseph is given a special tunic by his father. This is the “coat of many colors” that is so often referred to earlier Biblical translations.

Joseph is favored by his father. Perhaps because Rachel and Jacob had tried so long to have a child of their own and Joseph was that first child between them. Then when Rachel dies in childbirth perhaps Jacob could not bear to favor the infant Benjamin because of his association with Rachel’s death.

But Jacob was raised in a household where parents favored children. His father Isaac favored his brother Esau because of his hunting prowess and his mother Rebecca favored Jacob because he was close to home. Even though Jacob had to flee his home and his parents and his brother because that favoritism led him to steal a blessing that was rightfully his brother’s, Jacob continues the family pattern of showing favoritism to one of his children.

We meet Joseph this week, young and clever like his own father. Joseph at seventeen is the conduit of information about his older brothers’ work ethic to their father. He is a young person perhaps supervising his older brothers and this doesn’t go over well with his brothers. He brings bad reports of his brothers to his father (Gen. 37:2).

And although this is the beginning of the rift between Joseph and his brothers—he is rewarded by his father for this tale-bearing with a special cloak. But the gift of this special tunic could also mean that Joseph was favored by his own father to become the head of the clan. This favoritism further rubs salt in the growing wound between the brothers. You can almost hear the other brothers in the background saying, “How could our father favor this young upstart over all of us, hard working more mature shepherds?”

But this isn’t enough for the young smarmy Joseph, he goes on to describe the dreams and visions that he has to his brothers. These are the first two of six dreams that are part of the Joseph tale. Like his father Jacob, Joseph has a special gift. One commentator tells us that in verse 37:7 as Joseph describes his dream to his brothers, he takes special delight in the fact that it indicates he will be greater than them. The word hinei or vhinei is used three times in one verse. This usage tells us Joseph took special joy in the dream and used it as a way to taunt his brothers. But in describing these dreams to his brothers he merely angers them more. The dreams are indeed prophetic but his brothers are resentful of the implications that Joseph will rule over them. In their eyes they see a seventeen year old boy who will become the head of their clan. This isn’t how succession is supposed to go. “And they hated him even more for his talk about his dreams” (Gen. 37:8).

Family dynamics can be tricky and a delicate balance of egos and needs. As many of us visit with our families during the Chanukah and Holiday season many of may re-enter a world not too different from Joseph and his own brothers with grudges and resentments that play out during our visits. It is good to use the Joseph story to remind ourselves that our words and actions towards our family members and our friends often have implications far beyond the moment. We would do well to guard our speech and as the great Chofetz Chayim taught to refrain from lashon harah, gossip and slander and provocation and instead reflect the values of humility and kindness toward others in our actions and in our words.

Parshat Vayishlach: Genesis 32:4 – 36:43 By: Rabbi Denise L. Eger

In this week’s portion Jacob returns to the land promised to him and his ancestors. He is fulfilling the prophecy and promise that God made to him at Bethel when he fled his father’s house that one day Jacob would return. In Parshat Vayishlach Jacob is transformed yet again. Even as last week portion recounted Jacob’s transformation into a faithful participant of the eternal covenant of the descendants of Abraham, and into a devoted husband, and from servant to Laban to the wealthy head of his own household, this week’s portion continues with this theme of transformations.

As Jacob returns to the land promised to his father, Isaac and grandfather, Abraham, he is worried that his brother, Esau will take revenge for the way he stole his blessing and acquired the birthright for a cup of lentil stew so long ago. Jacob prays to God for Divine protection and safety for his family and for himself.

The night before the meeting with his brother Esau, Jacob struggles and wrestles with none other than an angel of God. He tosses and turns and in his struggle with this being (perhaps his own inner being), he is wounded in the leg. He asks the angel for a blessing and this divine being blesses him with a new name—Israel. With this new name, Jacob is transformed yet again by his struggle perhaps with right and wrong, a struggle perhaps with his past while trying to imagine and envision his future. Wounded a bit, Jacob, now Israel, does his most important spiritual and emotional growth work during the night. He is willing to place his faith in a Higher Power we call God. He knows that he is but human and that the angel is a messenger from the Holy One of Blessing.

Jacob does encounter his brother Esau the next day after crossing the river Jabbok. Jacob is embraced and reconciled with his brother. A healing occurs in their relationship even as Jacob was wounded.

Jacob/Israel’s transformation continues by the call of God who tells him to once again to visit Bethel, the place of Jacob’s ladder dream and Divine encounter. The promise of the covenant is repeated to Jacob yet again in that spot. And Jacob’s name becomes fully Israel affirming the blessing by the angel. God speaks directly to Jacob/Israel as God has always done. And Jacob/Israel affirms this blessing and restatement of the covenantal promise by dedicating a new altar at this holy site. He accepts his share of the to be loyal to the covenant.

How do we acknowledge and allow our own transformations from child to adulthood? How do we accept and come to know that God is with us? How do we encounter and struggle with the idea of God and holiness and come through with our faith intact? Even in Jacob/Israel’s woundedness there is a new wholeness, a new groundedness that embraces Jacob/Israel. He accepts a new kind of mantle of maturity and faith in himself and in God. If we could only learn how in our own struggles, fears and woundedness to turn those not into moments of bitterness or cynicism but into opportunities for emotional growth and spiritual development then we might find the peace we seek. We too might be able to strive like Jacob/Israel who was able to reconcile with his past (his brother Esau) even while establishing a new home and a new ground of being.

Jacob/Israel learned to listen with a whole heart to his inner voice and the voice of God calling to him from his dreams. He tried to overcome his fears through listening to those blessings. May we learn to listen as well.

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

Life is rarely smooth sailing. For most of us, life is a series of fits and stops, detours and back steps. There are many people however that still hold on to the fantasy that the “pursuit of happiness” will be a simple forward motion. That getting to point B will is just a matter of logic. This may work in geometry or higher mathematics. But not in the real world. Life is always more complex than that.

This week’s parasha, Vayetze is filled with many examples that life has many ups and downs and twists and turns. Our patriarch Jacob already fleeing from the wrath of his brother, Esau returns to the homeland of his mother, Rebekah. There he is taken in by his extended family. Rebekah’s brother Laban welcomes Jacob with these words, “You are truly my bone and flesh” (Gen. 29:14).

That seemed so simple and yet as our story unfolds the twists and turns of Jacobs’s life become apparent. He falls in love with his cousin Rachel and asks to work in return for marrying her. And so he works seven years but on his wedding day, his uncle Laban switches brides. Behind the wedding veil is Leah, Rachel’s older sister. Thus a Jacob had tricked his brother, Esau and his father Isaac in last week’s portion, Toledot—he is now deceived in a Divine irony.

Jacob must work an additional seven years for Rachel hand. And he does. Each sister brings to the marriage a maidservant, Zilpah and Bilhah. And thus Jacob who wanted to marry Rachel now has in essence four wives and he has children with all of them.

So much for a “traditional” view of marriage. This week’s portion is a prime example of how the Bible continues to be misread often by evangelical Christians. They ignore the simple evidence that marriage has meant many different things in many different times.

In our Torah portion this week—Jacob the patriarch definitely has his hands full and when he came to his uncle’s home, with nothing now has his own household to contend with. But there are more fits and stops along Jacob’s path in this week’s parasha. As he establishes his own household within Laban’s clan, God takes pity upon Leah and she bears children while Rachel is barren. This brings pain to Rachel and she encourages Jacob to have children with her maidservant, Bilhah, which he does. Jacob has more children with both Leah and her maidservant, Zilpah although Jacob and Rachel long to have their own children.

It is only later in life that Rachel and Jacob finally have Joseph and later Benjamin. Benjamin’s birth was so difficult that Rachel dies in childbirth. And so even though Jacob and Rachel longed to have their own children it would only be later in their lives and Rachel would never live to see their children grown.

Thus Jacob’s story this week reminds us that even as we towards our goals in life—to find a spouse, to have children, to get a degree or attain a skill, to live well, to keep our health, whatever your dreams really are, we must come to recognize that the plans we have must have a plan to make those dreams real. But along the way—it might not go exactly as we planned. Jacob and his wife, Rachel learned this.

Perhaps we can learn from their example.