Parashat Vayigash

Parashat Vayigash
Tevet 5, 5772 ~ December 31, 2011
by Steve Astrachan

Vayigash and the Unity of the Family

Parsha Vayigash concludes the confrontation between Joseph and his brothers that dominates the previous two parshot. Not that family conflict is a particularly new theme in the Torah with Sarah and Hagar, Yitzchak and Ishmael, and Yaacov and Esau. The parsha begins with Yehuda’s passionate and principled appeal to Joseph, offering himself as Joseph’s bondman in place of Benjamin. Joseph then reveals himself and begins the reconciliation.

“Then Joseph could not refrain himself before all them that stood by him…and said unto his brethren: I am Joseph: doth my father yet live? And his brethren could not answer him for they were affrighted at his presence. And Joseph said unto his brethren: “’Come near to me, I pray you.” And they came near, and he said: “I am Joseph your brother, who ye sold into Egypt. And now be not grieved not angry with yourselves, that ye sold me hither; for G-d did send me before you to preserve life…”

After the shock wore off the brothers began the process of reconciliation.

In a tradition that emphasizes the primacy of the family this reconciliation is reflected in Haftorah Vayyiggash, Ezekiel XXXVII, 15-28. It begins with a promise to bring back the disparate and dispersed tribes and people of Israel, “Behold, I will take the Children of Israel and from among the nations whither they are gone, and will gather them on every side, and bring them into their own land; and I will make them one nation in the land, and they shall be no more two nations….” It then goes far beyond the theme of familial reconciliation and introduces, I think for the first time in the year’s haftorot, the concept of Moshiach. “And My servant David shall be king over them…and David My servant shall be their prince forever.”

Thus the coming of moshiach is critically linked to family cohesion, reconciliation, and shalom baayit.

But how well did the family actually reconcile. A closer look at Joseph’s statement to the brothers is not reassuring. Don’t worry about what you did to me because it was part of the divine plan. Hmmm. The brothers always remained skeptical. After the death of Yaacov many prosperous years later they were still afraid that Joseph, with their father gone, would take his revenge. Rahsi’s attempts to explain the verses after the death of Yaacov (Ch 50, 15, 19, 20, and 21) are not reassuring. After their father’s death the brothers no longer dine at Joseph’s table. Joseph explains that as they being ten could not kill him, Ha Shem would not allow for him as one to harm them. And finally his killing the brothers would only further a rumor among the Egyptians that Joseph had been a slave even before he came to Egypt. Very interesting arguments, these are. A heartfelt family reunion and reconciliation, this is not.

So how then does our tradition make this family reconciliation so fraught with ambivalence and underlying fears a basis for the coming of Moschiach? Perhaps this apparent contradiction is actually the very point of the story. Families can have tensions and problems; but they are still families. So the real lesson may be that we must remember, honor, and love our families and those close to us even, or especially, when there are underlying tensions in the relationships.

Shabbat Shalom.

Parashat Miketz

Parashat Miketz
Kislev 28, 5772 ~ December 24, 2011
by Kirsten Barrere

This Torah portion is a story of Trust between peoples - How to have trust, when to have trust, how to determine if someone is trustworthy. First a synapsis of the story.

Joseph is taken from prison before the Pharaoh, to see if he can interpret two of Pharaoh’s dreams. Joseph tells Pharaoh that “it is beyond me (to interpret dreams); it is God Who will respond with Pharaoh’s welfare, (that is that God provides me the words to interpret dreams).”

Pharaoh then describes his dreams to Joseph. Briefly, Pharaoh dreamt of seven fat cows which ate in a field. These fat cows were joined by seven lean, scrawny cows which ate the fat cows, yet remained scrawny. Pharaoh continues: then I dreamed of seven ears of grain growing on a stalk, beautiful and full. They were followed by seven ears of grain, withered, thin growing after them. The thin ears swallowed up the good ears. I have asked the necromancers, but they could not explain the dreams to me.

Joseph explains the dreams as one, as Kel Shakai describing through the medium of dreams what will occur in the future. Joseph states that the seven fat cows and the seven full ears of grain are representative of seven years of plenty. Likewise the seven scrawny cows and the seven ears of withered grain represent seven years of famine. Further Joseph states that because Pharaoh has had essentially the same dream twice, the matter indicates the immediacy of God’s plan.

After interpreting the dreams for Pharaoh, Joseph goes further and offers his advice as to how Pharaoh and his government should respond to the events that will unfold, in order that “the land will not perish in the famine.” According to Ramban, Joseph offered his advice because it was part of the Divine message in the dreams. And Rabbi Munk writes that Joseph’s advice was so relevant and wise that Pharaoh was enormously impressed.

The text goes on to describe how Pharaoh appointed Joseph to be his Minister, and the steps that Joseph took to save grain for the forthcoming famine, which would be wide spread.

As the famine deepened the text switches to Jacob and his family. Jacob sends his sons down to Egypt to purchase grain. Joseph recognizes his brothers. They did not recognize him. Joseph first accuses the brothers of being spies. As such he imprisons them all, eventually admonishing his brothers to return without their youngest brother. Meanwhile he would hold Simeon in prison. The other nine brothers leave with the grain they buy to return to Canaan. During their journey they discover their money returned to them. They repeat to Jacob all that befell them in Egypt. Eventually the brothers must return to Egypt to purchase more grain. The brothers and Jacob discuss what it will mean to bring Benjamin to Egypt. Eventually Jacob permits Benjamin to accompany his other brothers to Egypt, and Jacob prays that Kel Shakai grant you mercy before that man, which he release Simeon and Benjamin.

But Joseph acts to have it appear that Benjamin has stolen a cup from him. The brothers leave Egypt unaware of Joseph’s trick. Joseph sends his servants after the brothers to confront them. The stolen cup is found in Benjamin’s sack and everyone returns to Joseph’s house. Judah speaks up for the all the brothers saying: God has uncovered our sin (our earlier sin against a brother) and so now we all will stay to be your slaves. Joseph tells the brothers that Benjamin alone must stay as a slave and the rest of you should return to your father.

To get back to the matter of Trust. Within this Torah portion, we have Pharaoh trusting Joseph, a non-Egyptian, a slave who was imprisoned to be his minister over grains. How is that possible? Looking into Pirkei Avot Pharaoh seems to be following the advice of Yose ben Yoezer, (Mishnah 1.4): “Let your residence be in the meeting place of sages; follow in the dust of their feet; and drink in their words thirstily.” Pharaoh brought Joseph (a wise man) up from prison and brought him to his residence, and he listened to Joseph’s words of wisdom. He recognized that Joseph gave him a true interpretation of the dreams and that by following Joseph’s advice all would be well for Egypt. And all did go well for Egypt. As the famine deepened, Egypt had sufficient food, enough that people from other nations came to Egypt to purchase food.

For Jacob a different trust is needed. He needed to trust that his sons could protect his son Benjamin, even though prior experience had “proved” that they were unable or unwilling able to do so. Joshua ben Perahyah is quoted in Mishnah 1.6 of Pirkei Avot: “Set up a master for yourself. And get yourself a companion-disciple. And give everybody the benefit of the doubt (sometimes translated as meritoriously).” Although Jacob “lost” his son Joseph when Joseph went to find his brothers, and although Jacob “lost” Simeon the first time that the brothers traveled to Egypt to purchase food, Jacob “finds” enough trust to send Benjamin with the brothers when they travel back to Egypt to purchase more food. He extends to his sons the benefit of doubt - that they will conduct themselves meritoriously when they once again travel to Egypt. And that therefore they will protect his beloved child – Benjamin.

Joseph’s actions too seem to follow a Mishnah from Pirkei Avot as he wrestles with trusting that his brothers have changed since they sold him into slavery. Shimon ben Shatach says (Mishnah 1.9) “Interrogate the witnesses extensively and be cautious with your words, lest they learn to lie.”

Joseph not only interrogates the brothers when they first come before him to purchase food, he also tests their integrity. He challenges them as spies and therefore can ask detailed questions as to who they are and from whence they came. To test their integrity he has a chalice hidden in Benjamin’s sack of grain. Then he confronts the brothers with Benjamin’s crime and orders that Benjamin must remain in Egypt as a slave. By this ruse, Joseph will learn whether and how the brothers deal with adversity and if they have grown morally since they put him in a pit and sold him into slavery.

Shabbat Shalom.

Parashat Vayeshev

Parashat Vayeshev

Kislev 21, 5772 ~ December 17, 2011
by Jeanne Reisman

According to the Be’er Ha-hasidut , “Once a certain Hasid boasted to R’ Aharon the Great of Karlin that he knew R’ Levi-Yitzhak of Berdichev. R’ Aharon told him: “You are wrong. You do not know R’ Levi-Yitzhak, but his outer garment, probably only his coat, but you have no idea what R’ Levi-Yitzhak himself is.”“ (Torah Gems)

While R’ Aharon cautions us not to presume that we fully know a person, just because we may be familiar with their outer garment, in Va-yeishev, Joseph is identified by and associated with his b’tonet pasim, his colorful wool tunic. Both the tunic, and, later, the outer garment or uniform worn in Potiphar’s employ, are taken as proxy for Joseph’s identity. These garments function as ‘stand ins’ for Joseph and reports of his demise and guilt respectively.

By contrast, Tamar’s identity, also found in Va-yeishev, is completely concealed, even to Judah, a close family member, precisely because of her garment. By placing herself on the road to Timnon, wearing a harlot’s veil, she was just not recognizable to Judah.

Rav Hirsch, in the Collected Writings of Rabbi Samson Raphael Hirsch, considers the meaning of garments in Tanach, and in our lives, as symbols and metaphor, for attributes and values, both positive/negative. In our tradition, garments serve a greater function than just a pragmatic covering or protection from the ambient environment, more than just a representation of social standing or expression of personal style and taste, more than tribal or sub-culture identification. Garments represent moral values or traits. In the Tanach, Hashem’s attributes, and those of many Biblical figures, friend and foe, are characterized using garment as metaphor.

According to Rav Hirsch, “…the terms beged, “garment”, and, even more so with l’vosh, “to be clothed”, are commonly used in Tanach, to denote the assumption of specified characteristics”. He cites several examples: Hashem clothing himself with qualities, such as majesty, power, clothing others; i.e. priests, with salvation; biblical figures, such as Job, clothing himself with righteousness. Rav Hirsch also points out that the clothing as metaphor can also be found in Tanach with negative connotations, for example Job (8:22)..”the enemies of the righteous clothe themselves with shame…”.

The first Biblical reference to garments is found in Bereshit,

“…. And they sewed fig-leaves together, and made themselves girdles”, (3:7)

The awareness and need to ‘cover up’, occurred after Adam and Eve sampled from the tree of knowledge. The fig leaf covering/clothing represents a moral value of modesty.

In Parasha T’tsavveh, the high priests are instructed about their garments, each item symbolizing a desired moral /ethical attibute. (Shemot 28:4) The Etz Chaim Chumash cites the Talmud’s (BT Zev.88b) explanation:

“The Talmud understands the priestly vestments as designed to protect human beings against the sins to which they are prone. Thus the breastpiece, called cheshen mishpat (28:15) ….was meant to prevent miscarriages of justice. The jacket, m’il, similar to the word for betrayal, ma-al, would discourage gossip. The ephod (coat used to decorate idols Hos 3:4) would protect them against the danger of succumbing to idolatry. The b’tonet pasim (same phase to describe Joseph’s tunic) would protect against bloodshed. The robe, covering the entire body, would protect them against sins of unchastity, and the headdress, against prideful, arrogant thoughts.”

The notion of garment imbued with moral attributes, is not limited to our outer garments. In fact it is fitting, that our inner garment, the Tzitzit, would represent all 613 mitzvot, our moral/ethical values, our guide for daily living. The instruction for Tzitzit, is found in (B’midbar15, 37-41) and then reiterated again in (D’varim22: 12l) as a commandment regarding clothing:

“You shall make yourself twisted threads on the four corners of your garment with which you cover yourself”

The tzitzit are worn close to us, so that we remember the Divine in our lives, remember the mitzvot, and remember our need to live according to a higher moral code. Imbued in our innermost garments, worn closest to us, is the moral guide that shapes or directs our actions in the world.

Returning, then, to the garments of Vayeishev, how might we view them with the Rav Hirsch lens, looking at garment as metaphor, representing one’s identity or moral values? The Etz Chaim Chumash notes a passage from Talmud regarding the cascade of events put into motion as a consequence of Jacob gifting Joseph the b’tonet pasim. One aspect attributed to this unique, many-colored garment was the negative impact of parental favoritism, also encouraging arrogance.

“See the consequences of favoring one child over the other. Because of those few ounces of wool, our people were enslaved in Egypt.” (BT Shab. 10b)

As for Joseph’s garment left behind at Potiphar’s house, one might

speculate, that being an Egyptian garment, it represented ethics and values other than those carried inwardly by Joseph. Aside from Joseph’s wish to avoid scandal and its consequences, he elected to shed that uniform and what it represented, and remain true to his own moral compass.

What about Tamar? She chose to cover herself in the garb of a prostitute. Judah did not and would not have recognized her in the values represented by the harlot’s veil and manner of dress.

Returning to R’ Aharon then, and to our lives, how much may we feel we recognize and know someone because of their garment? How much do we overly assume or generalize based on an outer garment, or assume that it represents ‘the whole story’ or even anything about one’s moral fiber? And on the other hand, in thinking of Tamar, how much do we completely miss seeing another individual because of their garment, failing to see past the clothing, itself? Just as the high priests wore very specific vestments representing desired moral qualities, as Jews, we too, carry with us, much more than the weave of a fabric, when we clothe ourselves.

Shabbat shalom.

Parashat Vayishlach

Parashat Vayishlach

Kislev 14, 5772 ~ December 10, 2011
by Dan Cohen

Written in honor of my father, a man who likes to take a contrarian view, to celebrate his “impending” birthday.

The burdens we carry define us if we let them.

In the preface to his book, “The Middle Passage,” Jungian scholar James Hollis says,

…psychologists know that the capacity for growth depends on one’s ability to internalize and take personal responsibility. If we forever see our life as a problem caused by others, a problem to be ‘solved,’ then no change will occur.

In this Parsha, Jacob prepares to meet his brother Esau after a 20 year, self-imposed separation. Rashi describes the fearful Jacob prepares by praying to G‑d for deliverance, by appeasing his brother with gifts, and by planning for war if it should become necessary.

It seems like Esau had other ideas. Though he traveled with an imposing posse of 400 men, he appears to have approached Jacob with little or no ill will. In due time, Esau rejects Jacob’s offer of gifts including cattle and other livestock. Instead, it is said,

“And Esau ran toward him and embraced him, and he fell on his neck and kissed him, and they wept.” Genesis Chapter 33, verse 4.

What’s going on here? Jacob took vast precautions to protect his family and to placate his brother with gifts. Esau on the other hand just showed up.

I was intrigued by a Valerie Lieber drash in the Phoenix, AZ Jewish News from 2004. It seems to take a contrarian view to many other sources. She said,

“In this chapter, it becomes evident that Esau has long ago made peace with his brother and his own lot in life. He sees blessings in his circumstance, despite the fact that he did not receive the grander blessing Jacob did.

Jacob too views his fate as blessed; however, he has not made peace with the past. He seems cursed with the inability to move beyond the emotions of that earlier betrayal…

They both cry; Esau sheds tears of joy at the reunion, and Jacob cries tears of release from his pent-up dread.”

What would it mean to analyze the story by cutting Esau some slack (which candidly I’ve never done) and holding Jacob to the standard she describes?

How do we account that Jacob spent decades avoiding Esau, consumed by the dread and fear of his actions – rather than take responsibility for them?

First, it makes sense that the reunion was preceded by Jacob’s dream; the one in which he wrestles an angel. Jacob had been wrestling a demon (his brotherly betrayal and a failure to account for it) for years. Now, on the precipice of the actual reunion, Jacob knows he must settle things once and for all. Between himself and his G-d, then between himself and his brother.

Second, while Esau seems to have come to grips with his own choices, and those of Jacob, far sooner and thus lived a life less burdened, Jacob may not be so lucky. Lieber continues:

Jacob owes Esau an apology but does not even attempt to ask for Esau's forgiveness. Jacob uses gifts and gestures of humility to pacify his brother but does not give his own heart. Jacob holds back from offering real teshuvah (repentance). He gives Esau no opportunity to offer true forgiveness, because Jacob cannot forgive even himself.

Lieber’s analysis challenges us to think about the true cost when we do not own up to our actions and recognize the limits on our ability to control the actions of others.

Author Jon Muth has written a series of children’s books centered on a Zen-quoting giant Panda named Stillwater. They are a huge hit in our house. In his first book, “Zen Shorts,” Stillwater retells a famous Zen parable. The story – quickly summarized:

A young and old man are standing by the side of a muddy river. A princess comes by and the men offer to carry her across so that she doesn’t get dirty. As they put her down on the other side, she walks off without a thank you. Hours later, the young man complains to the old man on this lack of courtesy. The old man replies, “I put her down hours ago, why are you still carrying her?”

Decades removed from his deception and acquisition of the birthright, it is as alive as the day it happened in Jacob’s memory. It’s only in facing up to Esau, preparing for every possible eventuality, and then engaging with him, that Jacob can finally move on with his life.

As their reunion wanes, Esau offers to travel with Jacob or send his men to accompany him. But at this point, with the reconciliation behind him, Jacob is finally in a position to be fully accountable for his own destiny and truly on his own. It’s no coincidence that the newly liberated Jacob is renamed, “Israel” by the angel to honor his struggle.

Just a few short chapters later, Jacob and Esau, bury Isaac together. This time, they stand aside each other as their own men and honor their father as brothers.

Parashat Vayetzei

Parashat Vayetzei
Kislev 7, 5772 ~ December 3, 2011
by Barry Waldman

(based on the writings and shiurim of Rav Matis Weinberg: www.thelivingtree.org)

“It’s just a midrash.” This is a comment I’ve heard many times in Torah discussions. It’s often said as a way of diminishing the import of our Sages’ words that sound outlandish or far-fetched. Midrash interpreters can be assigned to three categories according to Rambam: (1) the ignorant, (2) those who fancy themselves wise, but are more ignorant than the first group, and (3) the truly wise:

The first group…understand (midrashim) in their simple meaning and give no explanation to them at all, and thus all things that are impossible they take as fact…they think that the Sages’ intent in all their brilliant statements…must be understood literally. This is so even though the literalness of some of the Sages’ words is so bizarre that if it was related to the general public they would be astounded and say, “How is it possible that anyone could believe such a thing?’ May G-d have mercy on the stupidity of this sickly group, for they have intended to elevate the Sages but in fact have only lowered them to the most extreme degree without realizing it…

The second group, which is also numerous, is made up of those who took the words of the Sages literally and assumed that they had no deeper meaning, and therefore they ridiculed their words... They would make fun of the statements of the Sages and believe themselves smarter than them. They believed that our Sages, may they rest in peace, were the most simpleminded people…This group is more ignorant and foolish than the first, a cursed band who act brazenly against men of high stature whose wisdom is known to the wise…

The third group is very small…and this is comprised of men who have recognized the greatness of the Sages and their deep understanding by finding in their words truthful insights…They recognize what is impossible and what is fact and know that the Sages did not speak nonsense and thus discern that their words contain deep ideas. (Peirush HaMishnayos, Sanhedrin, Ch. 10)

This week’s parsha offers a perfect example of a midrash that, taken literally, could easily ensnare members of the first two groups. Our goal is to interpret it in the manner of the third group and discover its deeper insights. It is a midrash that responds to a grammatical anomaly in the description of the stones that Ya’akov places around his head – initially written in the plural and later in the singular:

It is written: ‘And he took of the stones of the place;’ but it is also written: ‘And he took the stone!’ R. Isaac said: This tells us that all the stones gathered themselves together into one spot and each one said: ‘Upon me shall this righteous man rest his head’. Thereupon all [the stones], a Tanna taught, were merged into one. (Chulllin 91b)

Stones arguing over which one will become Ya’akov’s pillow is just the tip of the iceberg! In this parsha, we have several other midrashim ascribing “da’at” (knowledge) to insensate objects – the earth shrinking itself, invisible walls being erected, and the sun setting prematurely in the daytime – all to prevent Ya’akov from leaving that place. (Bereishis Rabbah 68:10, Chullin 91b, Rambam Yesodei haTorah 3:9)

What is the meaning of these midrashim?

Da’at has a broader definition than “knowledge.” It means “to relate.” Thus, da’at is not simply a euphemism for sexual intimacy (“Adam knew Eve”), but a term that refers to the general ability to interconnect. What these midrashim are bringing out is that the sun and the earth – down to its very rocks – are relating, responding, connecting to Ya’akov Avinu. Why?

For an answer, we need to hearken back to Gan Eden, and revisit how Adam got his name. After naming all the animals,

God asks him, ‘And you, what shall be your name?’
He replied, ‘The name, Adam, fits me.’
‘Why?’
‘Because I was fashioned out of the earth (adamah).’ (Bereishis Rabbah 17:4)

And indeed, the very gases in the earth’s atmosphere course through his bronchioles and arteries, his blood has a concentration of salt and other ions remarkably similar to sea water, and minerals in the earth’s crust are key constituents of his bodily enzymes and tissues. But, as Rav Matis Weinberg explains, Adam doesn’t choose that name merely because he originates from the earth, but because he identifies himself with Earth Emergent. Human consciousness – emerging after 14 billion years of cosmological and biological evolution – is what gives the universe a voice. Adam can address Hashem, saying, “If You wish to speak to the universe, You can now speak to me!”

The midrashim are teaching us that – for the first time since the fall of Adam HaRishon – the world achieves in Ya’akov Avinu a man who has regained the capacity to integrate all aspects of Ma’aseh Bereishis into one dynamic, functioning organism. As he approaches the site of the future Beit HaMikdash, the heavenly bodies and the stones of the earth “rejoice” in his presence and “conspire” to keep him there. In Ya’akov Avinu – the ish tam (holistic man) – the “instruments” of Creation have found their conductor, and can now participate in the grand symphony that is Ma’aseh Bereishis.

If (man) rules over himself and unites himself with his Creator, and uses the world only to aid him in the service of his Creator, he is uplifted and the world itself is uplifted with him. For all creations are greatly uplifted when they serve the "Whole Man," who is sanctified with the holiness of the Blessed One… (Ramchal, Mesillas Yesharim)

Rav Matis elaborates on the meaning of this Ramchal:

As Mesillas Yesharim suggested, the world is more affected by you, than you are affected by the world. This is the nature of kedusha, in which the entire universe has within it the connectedness, the emergent intelligence which comes from it...In other words, any star that ever went supernova in order for there to be elements that allow for intelligent life to exist is part of that story…If you look at this universe as from the outside – it’s an organism that thinks, that communicates, that has direction, that makes choices…We’re part of an integrative process that draws everything into an intelligence and a consciousness that can subsume all of it.

As a people, we have inherited the name of our forefather Ya’akov and his mission: to achieve yichud within Creation –“integrating as much as possible into a single awareness.”