There are a good many details about the Joseph narratives that elude ready explanation. We absorb them readily and ignore them just as readily.
Jacob returns to Canaan, where 20 years earlier he fled his brother Esau’s wrath after stealing his birthright. But time does not seem to have healed the wound.
In this week’s parasha, Yaakov flees for his life, departing from Beersheva back to Charan — back to the beginning. How optimistic it had been when Avraham came to Israel two generations earlier, abandoning Charan presumably forever (Genesis 11:32-12:6). Avraham “went, took and passed.” He was journeying to a grand destiny on blessed land, where God promised he would become a great nation, blessed with wealth, with a name made great and famous.
Readers long have been challenged by the blatant contradictions between the first two chapters of Genesis. In chapter 1, the creation of animals precedes people; in chapter 2, the order is reversed. In chapter 1, a single, androgynous Adam came into being; in chapter 2, Adam and Eve.
A funeral director once said, “In all the funerals I’ve attended, I have yet to see a hearse with a U-Haul trailer attached.” But while it’s true that “you can’t take it with you,”meaning material possessions, I’m not so sure about emotional possessions. How many of us have walked behind a casket where lay the body of a relative or friend with whom we were still talking? Or, wrenchingly, with whom we never had the conversation we meant to have?
I had a dream shortly after I arrived in Los Angeles in 1981 to study at Hebrew Union College-Jewish Institute of Religion’s (HUC-JIR) School of Jewish Communal Service.
I love to be out in nature: hiking, camping, exploring the woods, sitting by a rushing river, listening to the sounds of the birds and other wildlife.
There are places in the Torah where many of us moderns have a hard time relating to our ancestors and the societies in which they lived. Oppression of women, slavery, animal sacrifice, a God that intervenes and directs our lives in a forceful and immediate way, to name a few. This parasha, however, is not really one of these moments. In fact, as I read through Noach again and again this year, I couldn’t help but think how much hasn’t changed since those fateful days, in primordial time, when the first humans brought about the destruction of the Earth.
The story of creation begins again this week in synagogues around the world. The Jewish people make a global reset and roll back our Torah scrolls. Fresh and new, our world is set in motion with organic divine harmony, only to be disrupted by human folly.
“Gather, assemble yourselves and let me tell you what will become of you in the end of days,” Jacob says to his sons. These are the closing moments of the book of Bereshit (Genesis), and of all the portions in Bereshit, none is more poetic and none more opaque than Vayechi.
The U.S. Department of Education has given Heschel West Day School the National Blue Ribbon Award, a prestigious prize given to the "top 10 percent of schools nationally, based upon academic achievement."
How do we build a House of God? How do we achieve the spiritual mandate that God placed upon the community when asking of them to build the Mishkan, the dwelling place of God? Anybody who serves a community as its spiritual leader understands that the nature of my question has little to do with the architectural plans of the building, rather it addresses the religious and spiritual atmosphere we are challenged to create within the four walls that we call our "House of God."
This week's Torah portion, Ki Tisa, tells the ultimate cautionary tale about becoming enamored with things. Losing hope and patience as they wait for Moses to descend Mount Sinai, the Israelites build a Golden Calf and worship it.
As much as we are of Spirit, so, too, are we connected with the earth -- in embellishing the latter, we honor the former.
If you were paying attention during Genesis, the opening statement of this week's parsha may be perplexing: "And God (Elohim) spoke to Moses and told him: I am Adonai, I have appeared to Abraham, Isaac and Jacob as El Shaddai, but I did not make myself known to them by my name Adonai" (Exodus 6:2-3).
How can that be possible? All through Genesis, God speaks to the patriarchs using the Tetragrammaton; the Ineffable Name; the Name written with the four quiet, almost mute letters Y, H, V and H but spelled Adonai, the Master. How can He tell Moses now that he never revealed this name to the patriarchs?
With Chanukah recent history, I came across a fascinating review of a new book, "The Business of Holidays." The book's editor, Maud Lavin, notes that 81 percent of U.S. households celebrate Christmas with a tree in their homes, and not everybody is Christian. The line between Christmas and Chanukah has become very blurry in recent years, according to Lavin.
There is a modern-day term for the inability to admit wrongdoing: sociopathy. A conscience that cannot feel guilt is capable of untold evil. An ability to look critically at ourselves, to see where we are wrong, is the beginning of making things right. Being right -- in the narrow sense of "correct" -- amounts to very little, if a correct position isn't also righteous. Joseph is correct in interpreting his dreams of domination and superiority to his family, but he is also insensitive and inflammatory. He is right again, according to midrash, in what he tells his father about his brothers' bad behavior. But in Jewish law, unlike American, truth is not a defense against defamation. Accuracy is not piety.
The story, of course, turns out to be one of reconciliation and not hostility. But the overarching lesson of the story is the one that played out in Jacob's mind and soul. The way up in life is to firmly commit ourselves to a self-identity of spiritual and moral excellence, and then to demand that we actually live the self-image we have created. It is true that our past errors will become magnified as a result, and our conscience will not remain silent. But this too is part of the way up.
God's light is within all personal darkness; were we only able to relinquish control on fixing it our way, our path would illuminate the gates of heaven, where it is already exactly as it ought to be. The worst-case scenario for our ego becomes the passage of miracles for our souls in the instant we surrender -- sending our fears up the ladder into the transformative arms of Reunion.
Throughout our history, my family's descendants have been mistreated, traumatized and deceived (just like me), yet somehow, we always survived. We always insisted, either physically or metaphorically, on "staying in the land and digging wells," despite "the famine." So perhaps our people refer to themselves by the names of my father and son, but their inner character and strength as tough survivors comes from me, Isaac. It is my story -- the story of a survivor -- that is really their story.
The most fascinating, intriguing and philosophically engaging book of the Tanakh (if we are allowed to indulge in ratings) is undoubtedly the first one -- Bereshit, or Genesis. It tackles questions of creation and destiny, society and government, as well as the different facets of human behavior, sibling rivalry, envy and miscommunication.
Today, the symbols of hospitality more typically are the bedroom at the end of the hall, the face and bath towels, and an old blanket with pillowcases that don't match. But that's OK. Because if it is part of their childhood, your children will continue this wonderful tradition of hachnasat orchim when they have homes and households. They are watching you and learning. Just as you do what your parents did when you grew up. Just as Joseph. Just as Rivkah. Just as Lot. All continuing this remarkable tradition, so strangely unique in society, of housing unknown sleepovers, feeding them and footing the bill with joy.
We have the chance, each and every week, to take the journey of Abraham, listen for the call of God and then find ways to answer that call.
Noah's behavior after the flood represents the ultimate consolation to mankind.
Here on earth, anyone who has been around children knows that sometimes -- when your 11-year-old is protesting your refusal to let her have three friends over for the weekend while your 2-year-old asks for the 73rd time why he has to stay buckled in the car seat, all while in bumper-to-bumper traffic -- the only thing left to communicate is: "Because, I said so!" And if the result is kids believe they are at the humble mercy of a greater power who needs no reason whatsoever to tell it like it is: good.
One can learn a great deal about how not to parent by reading the stories of the dysfunctional matriarchal/patriarchal families that comprise a substantial proportion of the narrative in Genesis.
Of all the regular columns in The Jewish Journal, I enjoy the Singles column the most. You know, the one typically written by a 30-something still out there, searching for
Mr. or Ms. Right.
The episode of the Akedah, or the binding of Isaac, presents so many difficult questions. One of the most basic is: For whom is this human and Divine drama staged?
The message that no action goes unnoticed or unaccounted for and that communication is essential to a healthy family and society.
Jonathan Kirsch's compelling new book, "A History of the End of the World" is discussed and compared to other views about the end-time.
Noach invokes juvenile fascination upon reading the pshat. But we are not children. And underneath whimsical images and happy songs exists grown-up information to which we must attend if we have any hope for hearing youthful voices in our future.
The Torah has no title page. It has neither an author's introduction nor a preface -- nothing to tell us why the book was written or how it is to be read. The very first line begins with a complete lack of self-consciousness: "In the beginning, God created the heavens and the earth" (Genesis 1:1).
On this line we find a remarkable comment by the most famous of Jewish Bible commentators, Rashi, Rabbi Solomon ben Isaac of 11th century France. Rashi cites a classical midrash: "Rabbi Isaac asked: Why does the Torah begin with Genesis? The Torah should have begun with the verse (Exodus 12:2): 'This month shall mark for you the beginning of the months,' which is the first commandment given to Israel. For what reason does the Torah begin with Genesis?"
Rashi's commentary on the Torah provides the Jew with a broad survey of law, theology and wisdom -- a basic curriculum of Jewish learning. Rashi's genius is to state the most penetrating questions in the most concise idiom. This one is a gem. Within this innocuous question is a world of debate on the nature of Judaism and purpose of the Torah.
Amazingly, two-thirds of all the people who have ever lived past the age of 65 in the history of the world are alive today, according to Ken Dychtwald, author of "The Power Years: A User's Guide to the Rest of Your Life." This suggests that our way-beyond octogenarians in the Bible were the exception, not the rule.
Wherein lies the power of the Judah personality? Is this the same Judah who initiates the sale of his brother and whose conduct in the Tamar episode raises troubling questions? Equally remarkable is the haunting silence of Judah's siblings. Why is it Judah alone who stands tall in the face of the hostile viceroy who wants to seize Benjamin? Are they not all certain of the consequent early demise of their father Jacob?
Even in the best of families, relationships are enormously complicated. Some of the stories rabbis hear, all too frequently, of families in crisis are excruciatingly painful: parents who disown their children because of radical disappointment with the life choices their children have made; siblings who refuse to be in the same room with each other because their anger is irreconcilable; courts clogged with family members fighting over contested wills, and so forth. The possibilities for family chaos are almost endless. When things go wrong, they often go very wrong.
Darkness is frightening. It is the realm of uncertainty, with everything enveloped in a state of unified oblivion. The world we call "real" -- based on substance, physical existence and visible actuality -- is nullified by the blackness of night.
This week's Torah portion begins with an issue that is a recurrent one for our foremothers -- difficulty conceiving. As Sarah before her and Rachel after her, Rebecca has trouble getting pregnant. After her husband Isaac pleads with God, she does conceive. But the pregnancy is a painful one -- so much so that Rebecca cries out with words to the effect of, "Would that I did not exist!" Out of this depth of despair she approaches God.
Man's quest for a perfect form of government started at the dawn of civilization and is still far from conclusion.
"The longest journey is the journey inwards. Of him who has chosen his destiny...." -- Dag Hammarskjold, "Markings" (1964)
A group of 25 campers from Ramah of California's pilot summer in 1955 returned to camp this summer to kick off a yearlong celebration of Ramah's 50 years on the West Coast. The camp officially opened in 1956.
Back then, there were 62 campers and 24 staff members. Tuition for the 10 days was set at $56.16 -- with scholarships available. Today, there are 1,275 campers at the Ojai location, just down the road from the original campsite and a four-week session costs $3,120.
Rabbi Jacob Pressman, director of the camp that first summer, and assistant director Miriam Wise were among the delegates this summer. Rabbi Daniel Greyber, current director, presented the two with an award of recognition for their service.
The alumni toured the camp and then spent the evening in a singalong with current campers. Young campers and alumni alike were touched and amazed to hear that they knew the same camp songs, some of them authored by the adult guests.
While on a summer vacation on the East Coast, my family and I visited some spectacular sights in northwestern North Carolina, especially near Ashville, N.C. On our way to Ashville, we stopped and asked directions from a fine gentleman who turned out to be a Methodist minister.
Would any principal ever consider changing the Bible curriculum from Genesis to Leviticus? Genesis to Leviticus? You mean the Book of Leviticus, including this week's Torah portion Parshat Tzav, which deals with animal sacrifices and burnt offerings?
If you were told that you had only a matter of days to live what would you do? Write out a will? Eat your favorite meal? Try to repair troubled relationships? In our Torah portion this Shabbat, Jacob knows he is dying. Faced with this knowledge, there is only one thing he wants to do: bless those he loves.
God created the animals and brought them, one by one, before man to see what he would name them. Man examined the essence of each creature and assigned its name. So teaches Genesis.
Every marriage has painful moments. Even the most loving marriages do. This fact of life is confirmed by the opening of chapter 30.
Zionism. Remember that term? We don't hear it too often anymore. Many Jews seem uncomfortable with the term Zionism, saying it's "too strong" or it "breeds nationalism." Some of Israel's leading historians have gone as far as declaring this current period in Israel's history as the "post-Zionist era" - whatever that means. The virtual silencing of the word Zionism in our educational, religious or political vocabularies make the days when we enthusiastically took to the streets to fervently protest the United Nation's infamous "Zionism is Racism" resolution seem like ancient history.
These are the weeks that we read of our heroes. The book of Genesis tells the stories of the faith and tenacity of the fathers and mothers of our nation for whom every day was another stride in the uncharted waters of living in covenant with God. It was their passionate determination to keep the vision of a righteous and holy people alive that ultimately produced the Jewish people. But it wasn't always easy.
"When I was a boy of 14, my father was so ignorant, I could hardly stand to have the old man around. But when I got to be 21, I was astonished at how much the old man had learned in seven years."-- Mark Twain
We laugh at this quote because we can sense its truth. Each of us passes through stages of life in relation to our parents. Whether they are alive or deceased; whether we live in close proximity to them or across the country; whether we are emotionally close to them or have grown distant -- an ebb and flow often characterizes our relationship to our parents. Parental separation is necessary, but painful. God knew this when, on the second day of creation, after the division of the waters above and below, God refrained from saying "and it was good." Our struggle to separate begins at the womb and continues way beyond the grave.
What kind of Jew are you? Reform? Conservative? Orthodox? Secular? Cultural? Reconstructionist? With whom do you identify? With whom do you disagree? What kind of Jew is so different that you would have nothing to share?
On the eve of Simchat Torah, many synagogues auction the three major honors of the day, with proceeds benefiting the synagogue or other Jewish institutions. Two honors, Hatan Torah (for the one called to the final reading in Deuteronomy) and Hatan Bereshit (for the one called to the first reading in Genesis), usually receive the highest bids. The third, Kol Hanearim -- supervising the blessing of all minor children as a tallit is held over their heads, while the honoree receives the next-to-last aliyah in Vezot Haberakha -- can be a close second.
Seeing Beyond Our Culture.
Pity Esau. One moment of weakness, one moment ofimpulse, and his birthright is gone. He goes out to fulfill hisfather's dying wish for a savory meal of game, and while he's outhunting, his mother and brother conspire and rob him of his blessing.Returning to his father with the feast, expecting at last to gain hisdue position as head of the clan, he is met with his father's emptyexcuses. And so Esau cries: "Have you but one blessing, Father? Blessme too, Father!" And Esau wept aloud (Genesis 27:38). Tears ofbetrayal, of pain, of rage, of broken dreams.
Who was the first Jew? All of us learned in Sunday School that thefirst Jew was Abraham. It was our father, Abraham, who detected thepresence of the one true God and championed monotheism in a paganworld. It was with Abraham that God established the Covenant,defining our identity, our mission, our destiny. That's true. But thefirst Jew wasn't Abraham. The first Jew was his son Isaac.
You know me, Rabbi. You know how important thesynagogue is to me, how much I enjoy services; you see me at yourTorah classes. You know what kind of Jew I am: I am the only one atthe family seder table who can read the Hebrew side of the Haggadah,but they won't accept me, because I wasn't born Jewish!"
Every rabbi has heard these painfultestimonies.