Parshat Vayechi Genesis 47:28 – 50:26

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.

What does that say to us today? Do we fulfill bedside last minute requests?

Ethically we are called to do so. Just as Joseph kept his promise, we too are to keep our promises to our family members in just the same situation unless undue harm would come to the deceased or the family.

But we should also be mindful if we are the ones expressing our desires that we do not do anything that would make it more painful for our survivors. If we ask that there be no funeral—that is cruel to our survivors who need to have a place and time to mourn and grieve.

But if we ask to have our bodies donated to science, this is a noble request permitted by Judaism. In a teshuva, a question and answer asked of the Israeli Masorti (Conservative) movement the answer about donating the body to a medical school for teaching purposes is positive. According the responsum of David Golinkin, the body should only be used for a specified amount of time and then the remains should be buried. And if the family can be present at the burial –even if it is a year later, they should observe one more day of mourning on that day. The family does observe shiva or the immediate week of mourning from the time the body is removed and received by someone from the medical school and continues for seven days.

The same is true with organ donation. Regardless of the Jewish denomination, Reform, Conservative, Reconstructionist or Orthodox all agree that donating organs is a matter of Pikuach Nefesh, saving a life and is to be encouraged. Even though traditional Jews might object to an autopsy, traditional Jews understand the power of bringing and renewing life and saving a life.

So if you haven’t authorized organ donation on your driver’s license you can contact the DMV nearest you to change this. Secondly, make sure your loved ones know your wishes concerning organ donation.

Just as Jacob made his wishes known to Joseph, make sure your wishes are known as well.

Parshat Vayigash Genesis 44:18 -47:27

Parshat Vayigash
Genesis 44:18 -47:27

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).

And that is what happens. Joseph and his father Jacob are reunited in this week’s portion. Joseph was the favored son long thought dead and his father had mourned him. But Jacob on the way down to Egypt has a vision of God who promises that Jacob will return to Canaan but that Joseph will also be by his side at his death. In other words, Jacob will not be separated again from his son Joseph and God will always be with Jacob whether in Egypt or Canaan.

Joseph goes out to meet his father in the land of Goshen, The land that Jacob and his sons and their families will settle in. Father and son reunite amid tears of joy and relief. Jacob feels his life is complete in a new way saying, “Now I can die, having seen for myself that you are still alive” (Gen. 46:30). Joseph brings some of his brothers to Pharaoh and ultimately presents his father before the court. And Pharaoh confirms the land of Goshen for the settlement and herds and flocks.

Joseph is able to integrate his family of origin with his family of choice! This is a challenge in any age. How does your adopted family—your close friends who are your family circle mesh with your actual family? This can be challenging especially when your family of origin hasn’t been so kind through the years (like Joseph’s brothers who were cruel to the young Joseph selling him into slavery.).

And especially during these two weeks at the end of the secular year this is a challenge for many people. Children are off of school. Many people have shortened work weeks and time off. And lots of people visit family during these two last weeks of the year. So the reunion of Joseph and his brothers who had once been so cruel to him might give us some important clues how to act even as we reunite with our families. Joseph could not have revealed himself and embraced his family of origin. In fact he does toy with them a bit to see if they have changed. But the opportunity to be reunited with his full brother Benjamin and his father tug at his heart. And he sees how his half brothers of grown and changed since he was a teen. He let his image of them be updated and he let the grudges and hurt of the past go. Maybe he didn’t completely forget but he was certainly in a different place now than then. And his brothers were too.

So he says to them, “I am Joseph your brother.” And he reveals himself and weeps with them-tears of joy and tears from the years of heartache and loneliness. And the reunification with his family of origin goes well for Joseph and for them.

So during this Christmas week and New Year’s week-when so many of us travel to be with families of origin or are welcoming our families of origin into our turf with our friends and family of choice. Remember Joseph’s strength and courage to move beyond the past hurts and find new ground with his family. It may help each one of us grow and mature.

Parshat Miketz Genesis 41:1 – 44:27

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.
In Joseph we recognize the good traits of leadership. Joseph even as a young man of thirty had humility. His abandonment by his brothers and being sold into slavery changed him. But he always authentically attributed his success to God. He didn’t have the power to interpret dreams—God gave him this gift. This is what was in part responsible for Pharaoh’s willingness to see in this foreigner, to see in this prisoner, someone who was called to duty by a higher power.

Joseph was also a young man of action and a good tactician. He didn’t just interpret the dreams but came prepared to this important meeting. He had a plan of action that he presented to the court. One that was doable: one that could make a difference; and one that was logical. This too impressed the Pharaoh. Joseph had no real track record other than interpreting the dreams of the Cup-Bearer and Chief Baker in prison and the fact that both interpretations came true.
Joseph became the light of Egypt guiding it through good times and bad. On the eighth night of Chanukah, the last night the Chanukiah glows in its full glory. The light of God and holiness shine forth a miracle of spirit and love to the whole world. Joseph represented this light, even as he became assimilated into the Egyptian culture. Our challenge today as Jews in the 21st century is to reflect the holy light of the Chanukiah in the ways in which we live out our Jewish ideals and teachings. We can be the light—an Ohr Lagoyim, a light to the nations not just at Chanukah but year round. In our hearts this week by Joseph’s example and inspired by the lights of Chanukah may we too reflect God’s love and teachings in all we do.

Parshat Vayeshev Genesis 37:1 - 40:23

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.

The Maccabees prevailed after a long three year battle and rededicated the Temple to the worship of our God. They established a new kingdom, the Hasmonean Jewish state. And in remembrance of their victory and rededication of the Temple we observe this holiday, dedicated to light, and freedom of worship.

What isn’t true about the holiday of Chanukah is the story of the oil that lasted for eight days. This is a later story found in the Talmud, in Shabbat 25a. It reflects a later time when the Romans controlled the world and oppressed the Jews greatly. The rabbis had to recast the story of Chanukah because celebrating a historical moment when the Jews rebelled successfully against the ruling power would have put them in great danger. But we are heirs to that inspired story of light and oil and endurance. That is indeed the message the Rabbis of the Talmud wanted to convey; that we as a people can last and endure beyond all odds. In their time that was Roman oppression of the Jews. In our time we are still inspired by the story of the Maccabees fervor and the story in the Talmud. Endurance and overcoming oppression are still themes that resonate with the 21st century Jew.

Even this week’s Torah portion echoes that theme. We meet young Joseph who is sold into slavery by his brothers. Even though he seems a smug teenager, full of himself, Joseph over the course of time relies more and more on his faith in God to help him endure. We learn from early on that God is with Joseph and blesses the work of his hands but more importantly Joseph is also loyal to God. Even as he is imprisoned in Egypt because he resisted the advances of Potiphar’s wife, (Potiphar bought him out of slavery and he worked in Potiphar’s house) Joseph knows his faith sustains him.

While imprisoned he interprets dreams of the chief cupbearer and the chief baker. Joseph attributes this skill and talent not to his own expertise but turns to God. “Surely God can interpret! Tell me your dreams.” (Gen. 40: 8). Joseph endures his imprisonment with God by his side

Endurance and hope that God is with us and blesses are the themes of this week’s portion in the story of Joseph and in the story of Chanukah. As this week unfurls focus on the enduring and ongoing nature of the Jewish people and how you are a part of that and what do you contribute to ensure that ongoing strength of our people. In the light of the chanukiah this coming Friday night, see the glow of that hope and take strength from the light so that you can endure and thrive as Joseph did.

Parshat Vayishlach Genesis 32:4-36:43

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.

With what is Jacob wrestling? What does the angel represent? Is Jacob wrestling for what ought to be, or how he ought to be? Is Jacob wrestling for the ideals of moral behavior? Or is he wrestling with the angel of remorse? Or fear?

Our text doesn’t describe the exact issues with which Jacob wrestles only that he strives with a man and is wounded by this person as the sun rises. He refuses to tell Jacob his name but blesses him none the less with a new name. Jacob becomes Israel. In a translation by Everett Fox Yisrael –is God fighter. Indeed, Jacob believes that the angel or man he fought with is an aspect of the Divine. Jacob names the place of his struggle, Peniel (the face of God) “for I have seen God face to face and my life has been saved” (Gen. 32:31). Jacob is changed by this encounter. He is physically changed because he limps forever after from being wounded. Thus he limps—and walks with impairment. Perhaps it is a physical reminder of the impairment that he caused in his own relationship with his brother so long ago. Also his name is changed from Yaakov to Yisrael. His own name morphs into the name of the people. And he can only be the leader of the people when his own foibles are overcome. But more importantly there is a deeper change in Jacob. He can face his brother (face his fears) with the rising of the morning sun.

Now in truth we know that Jacob has much to answer for. How does one face a brother after so many years who he tricked out of the birthright and blessing? How does one come back to the home country after years of exile in Harran? Now returning with two wives and many children and servants? Indeed his struggle the night before the meeting with Esau with the mysterious visitor leaves Jacob changed forever.

When we strive or wrestle with ourselves and God we too are changed. We change our minds, our psyches, and our essence. But we must let those changes seep deep within us. Wrenching us and perhaps turning us upside down. But those strivings and inner transformations from fear to faith, from darkness to light, from cynicism to hope shape our souls but in turn will lead us to shape our environments. Thus Jacob could become the People Israel. And for each of us we can make impact on our world.

Shabbat Shalom