Vayigash — Genesis 44:18 – 47:27

Great change happens with the smallest of steps. That change is captured poignantly in this week’s opening verse, when Judah selflessly pleads for the release of his brother, Benjamin: "Then Judah went up to [Joseph] and said: 'Please, my lord…'" (Genesis 44:18).

This is the dramatic moment where Judah is called upon to facilitate the role of rapprochement as he approaches Joseph. This act of loyalty amidst a history of loyalties betrayed is so heart-wrenching that Joseph, the governor of Egypt, finally pushes aside his seeming disinterestedness to reveal his true identity to his astonished brothers. Shame and remorse overcome the brothers, but Joseph comforts them, explaining the divine hand in this drama.

Rushing back to Canaan with the joyous news, the brothers inform Jacob that his favorite son, Joseph, is still alive. They all return to Egypt with their families – seventy souls in all — and the bereft father is reunited with his favorite son after 22 years apart.

Joseph continues to prosper as governor of Egypt, selling stored food and seed during the famine. As a result, Pharaoh awards Jacob’s family the entire country of Goshen as a place to settle, so that the blessing of assimilation continues for the Israelites amidst their apparent Egyptian exile.

Redemption from exile is a process of inner change and transformation. If we take the advice of Judah, we can each find a pathway to self-transformation [teshuvah] by walking in his footsteps, one small step at a time!

- Rabbi Aubrey Glazer

Artwork note: This week's illustration depicts the land of Goshen, the fecund portion of Egypt's Nile delta in which Joseph's family settles when they moved south. Vayigash is the penultimate parsha in Bereshit (Genesis), and it draws to a close on a pastoral climax, with our ancestors secure in a new land and "prolific." Illustration by Christopher Orev Reiger.

Meiketz — Genesis 41:1 – 44:17

What happens when you are beyond eye-view?

To be beyond eye-view is to fall into oblivion and be forgotten. Recall how Joseph was cast away by his brothers earlier in the narrative, thrown into that "empty pit [bor]; there was no water in it!" (Genesis 37:34). In prison, Joseph is also trapped in the emptiness of the "dungeon [bor]" (Genesis 40:15). All Joseph needs is to be remembered, yet at each turn, everyone seems to forget him! Pharaoh comes closest to remembering this gift of Joseph, saying: "There is none so discerning and wise as you." (Genesis 41:39)

Joseph's repressed prowess continues to grow, given his gifts as dream interpreter as well as financial advisor to Pharaoh. In short order, Joseph is promoted to governor of Egypt and marries into the royal family. His wife, Asenath, (ironically, the daughter of Potiphar), bears him two sons, Manasseh and Ephraim.

The wheel turns as famine spreads throughout the region, forcing Joseph’s brothers to come to Egypt to purchase grain from the prodigal son they had all but forgotten about. Joseph recognizes them, but they do not recognize their brother, who walks, talks, and for all intents and purposes is a fully assimilated Egyptian governor and citizen.

Accusing his brothers to be spies, Joseph demands Benjamin but settles for Simeon as hostage. Jacob sends Benjamin as an envoy only after Judah assumes responsibility for him. In a highly melodramatic turn, Joseph now receives his brothers hospitably, releasing Simeon and inviting them to dinner. Yet, he then plants a magical goblet into Benjamin’s sack and has his brothers pursued and searched by his men the next morning. The goblet is discovered, and Joseph arrests his brothers. The price for their freedom is giving up Benjamin as collateral; he shall be enslaved to Joseph. Reminiscent of his father Jacob, Joseph is remarkably adept at outmaneuvering his family and the society he has quickly assimilated into.

His quest to be remembered is our own need to not be forgotten nor let our lives be wasted in oblivion.

- Rabbi Aubrey Glazer

Artwork note: This week's illustration depicts Joseph’s Egyptian burial mask. The face is meant to appear a little uncertain, and the mask likewise stands just off-center. The image is inspired by Genesis 41:45: "And Pharaoh named Joseph Zaphenath Pa’neach…" It’s significant that Pharaoh renames Joseph, making him the first biblical character not renamed by G-d. Joseph also takes an Egyptian wife. We might think of Joseph as the prototypical diaspora Jew. He may be fetishized and celebrated by the majority culture in which he finds himself, but his success and acceptance in Egypt ultimately allow him to save his family and sustain the ancestral line that will become the ancient Israelites. In his essay, The Blessing of Assimilation in Jewish History, Rabbi Gerson Cohen (z”l) argues that "not only did a certain amount of assimilation and acculturation not impede Jewish continuity, but...in a profound sense, [it] was a stimulus to original thinking and expression, a source or renewed vitality." There is a Hanukkah lesson there. Illustration by Christopher Orev Reiger.

Vayeitzai — Genesis 28:10 – 32:3

To flee from a challenging situation may strike us irresponsible. However, sometimes taking leave is not about fleeing, but taking hold of a new chapter in life. This is what is at stake in the opening words of this week’s reading: "Jacob took leave of Be’er Sheva and set out for Haran." (Genesis 28:10) Jacob is taking leave of his hometown of Be'er Sheva to dream of something more – a Promised Land.

En route to Haran, Jacob encounters that place, falls asleep, and then dreams of a ladder connecting heaven and earth. This powerful vision of angels ascending and descending upon the ladder serves as a further signpost for Jacob’s journey onwards to the Promised Land. The next morning, Jacob raises the stone upon which he laid his head as an altar called, Beth El.

While in Haran, Jacob devotes fourteen years to work and raising a family including: his six sons with LeahReuben, Simeon, Levi, Judah, Issachar, and Zebulun, and their daughter, Dinah; Dan and Naphtali, sons of Rachel’s handmaiden; and Gad and Asher, sons of Leah’s handmaiden, Zilpah; and finally Joseph, born to Rachel.

After this extended period, in a surprising turn for biblical narrative, Jacob yearns to return home. After repeated attempts at swindling Jacob to stay, Laban pursues Jacob but is warned not to harm him. Jacob and Laban make a pact on Mount Gil-‘Ed, allowing Jacob to continue in his ascent to the Holy Land, accompanied again by angels.

The rabbinic mind prefers from the outset to read this story as a "taking leave" that teaches an important message: when one is dedicated to cultivating a just and righteous life, then taking leave makes an imprint upon the very place you depart from.

- Rabbi Aubrey Glazer

Artwork note: This week's illustration is inspired by the "dream stone" on which Jacob laid his head. According to Jewish storyteller Joel Lurie Grishaver, this magic rock was created by God to help people recall their dreams and was used by generations of biblical protagonists: Jacob sleeps on it; Joseph chips off a piece to carry as a rubbing stone; Jeroboam builds a temple over it. Eventually, though, the rock is smashed into countless shards by Hezekiah and the pieces were "passed from hand to hand, place to place," the world over. Grishaver writes "every time that Joseph Caro dreamed of the Shekinah, a piece of rock was near. Every time Rashi understood a piece of Torah in one of his dreams, a sliver of rock was on the spot." Yup, it's quite a rock. Illustration by Christopher Orev Reiger.

Vayigash — Genesis 44:18–47:27

facebook_coverdesign_vayigashSometimes the harshest reproach can elicit the most tender response. "Then Judah went up to [Joseph] and said: 'Please, my lord…'" (Genesis 44:18).

This is the dramatic moment where Judah is called upon to facilitate the role of rapprochement as he approaches Joseph. This act of loyalty amidst a history of loyalties betrayed is so heart-wrenching that Joseph, the governor of Egypt, finally pushes aside his seeming disinterestedness to reveal his true identity to his astonished brothers. Shame and remorse overcome the brothers, but Joseph comforts them, explaining the divine hand in this drama.

Rushing back to Canaan with the joyous news, the brothers inform Jacob that his favorite son, Joseph, is still alive. They all return to Egypt with their families – seventy souls in all — and the bereft father is reunited with his favorite son after 22 years apart.

Joseph continues to prosper as governor of Egypt, selling stored food and seed during the famine. As a result, Pharaoh awards Jacob’s family the entire country of Goshen as a place to settle, so that the blessing of assimilation continues for the Israelites amidst their apparent Egyptian exile. How much does our own self-interest dictate the level of our connection to the spaces we occupy and the relationships we cultivate?

Tenderness can re-emerge amidst the challenges of any reproach if our hearts are truly open.

- Rabbi Aubrey Glazer

Artwork note: This week's digital illustration was inspired by the weeping Joseph and his brothers do when he finally reveals his identity to them. "And he wept out loud, so the Egyptians heard, and the house of Pharaoh heard." (Genesis 45:2) These are tears of joyful reunification, profound shame, betrayal, and release – complex and contradictory emotions. This illustration of an eye calls to mind pooled water (or tears), but also reflects Joseph's watchfulness and calculation. Illustration by Christopher Orev Reiger.

Meiketz — Genesis 41:1–44:17

facebook_coverdesign_mikeitzSometimes our hidden gifts reveal themselves to us in expected times and places. Pharaoh unveils this gift to Joseph, saying: "There is none so discerning and wise as you." (Genesis 41:39)

Joseph's prowess continues to grow, given his gifts as dream interpreter as well as financial advisor to Pharaoh. In short order, Joseph is promoted to governor of Egypt and marries into the royal family. His wife, Asenath, (ironically, the daughter of Potiphar), bears him two sons, Manasseh and Ephraim.

The wheel turns as famine spreads throughout the region, forcing Joseph’s brothers to come to Egypt to purchase grain from the prodigal son they had all but forgotten about. Joseph recognizes them, but they do not recognize their brother, who walks, talks, and for all intents and purposes is a fully assimilated Egyptian governor and citizen.

Accusing his brothers to be spies, Joseph demands Benjamin but settles for Simeon as hostage. Jacob sends Benjamin as an envoy only after Judah assumes responsibility for him. In a highly melodramatic turn, Joseph now receives his brothers hospitably, releasing Simeon and inviting them to dinner. Yet, he then plants a magical goblet into Benjamin’s sack and has his brothers pursued and searched by his men the next morning. The goblet is discovered, and Joseph arrests his brothers. The price for their freedom is giving up Benjamin as collateral; he shall be enslaved to Joseph. Reminiscent of his father Jacob, Joseph is remarkably adept at outmaneuvering his family and the society he has quickly assimilated into.

Following our hearts and keeping them connected to our minds, like Joseph, offers us all new pathways to redeem us from most of life’s imprisonment.

- Rabbi Aubrey Glazer

Artwork note: This week's artwork is an expressionistic depiction of the seven famished cows that appear in the Pharaoh's dream. "And behold, seven other cows were coming up after them from the Nile, of ugly appearance and lean of flesh..." (Genesis 41:3) Illustration by Christopher Orev Reiger.

Vayeitzai — Genesis 28:10–32:3

facebook_coverdesign_vayeitzai"Jacob took leave of Be’er Sheva and set out for Haran." (Genesis 28:10)

Wandering in a displaced manner is distinct from wandering to a place of promise. Following in the footsteps of his grandfather, Abraham, Jacob takes leave of his hometown of Be'er Sheva to dream of something more – a Promised Land.

En route to Haran, Jacob encounters that place, falls asleep, and then dreams of a ladder connecting heaven and earth. This powerful vision of angels ascending and descending upon the ladder serves as a further signpost for Jacob’s journey onwards to the Promised Land. The next morning, Jacob raises the stone upon which he laid his head as an altar called, Beth El.

While in Haran, Jacob devotes fourteen years to work and raising a family including: his six sons with LeahReuben, Simeon, Levi, Judah, Issachar, and Zebulun, and their daughter, Dinah; Dan and Naphtali, sons of Rachel’s handmaiden; and Gad and Asher, sons of Leah’s handmaiden, Zilpah; and finally Joseph, born to Rachel.

After this extended period, in a surprising turn for biblical narrative, Jacob yearns to return home. After repeated attempts at swindling Jacob to stay, Laban pursues Jacob but is warned not to harm him. Jacob and Laban make a pact on Mount Gil-‘Ed, allowing Jacob to continue in his ascent to the Holy Land, accompanied again by angels. Reflecting the ladder’s dynamic tension and two-way flow, Jacob’s journey is one of both ascent and descent amid the joys and challenges of a familial life.

- Rabbi Aubrey Glazer

Artwork note: This week's artwork is an abstract depiction of the monument Jacob erects at Beth El. The layered image is intended to evoke both Jacob's dream – the stones of the cairn standing in for the rungs of a ladder – and the fear and trembling he experienced when he became aware of G-d's presence. "And Jacob awakened from his sleep, and he said, 'Indeed, the Lord is in this place, and I did not know [it].' And he was frightened, and he said, 'How awesome is this place!'" (Genesis 28: 16–17) Illustration by Christopher Orev Reiger.

VeZot Ha'Berachah -- Deuteronomy 33:1 – 34:12

facebook_coverdesign_vezothaberachahPlease note that Parashat VeZot Ha'Berachah is read during the Simchat Torah service, which will take place on Tuesday, October 25. This Saturday, October 22, is Shabbat Sukkot, during which we read a selection from Parashat Ki Tissa.

Rabbi Abraham Joshua Heschel (1907-1972) once remarked: "Zion is in ruins, Jerusalem lies in the dust. All week there is only hope of redemption. But when the Sabbath is entering the world, man is touched by a moment of actual redemption; as if for a moment the spirit of the Messiah moved over the face of the earth."

How is this redemption achieved? For Heschel, redemption takes place through time, not space. "Quality time" is what matters in our lives, and it is through the Jewish calendar that we "do Jewish," embodying Jewish life and identity.

It is precisely through the appointed times (or moadim) on the Jewish calendar that we are best able to define our Jewish lives. We do so by abiding in the sukkah and taking hold of the four species, as well as by participating in the thrice annual pilgrimage festivals to the Jerusalem Temple during Passover, the Feast of Weeks (Shavuot), and Booths (Sukkot).

And when we "Rejoice in the Torah" during Simchat Torah, we simultaneously conclude and begin anew the annual Torah-reading cycle. Firstly, we read the Torah section of Parashat VeZot Ha'Berachah, recounting the Mosaic blessing bestowed upon each of the twelve tribes of Israel before his death. Echoing Jacob's blessings to his twelve sons five generations earlier, Moses empowers each tribe with its individual role within the Israelite community.

What VeZot Ha'Berachah then relates is how Moses ascended Mount Nebo to its summit, taking a peek at the Promised Land without ever entering into it. Moses’ burial place to this day remains unknown and the Torah concludes by attesting that "never again did there arose a prophet in Israel like Moses, whom G-d knew face to face...and in all the mighty hand and the great, awesome things which Moses did before the eyes of all Israel."

As we conclude the annual reading of the Torah, it is important to remember that every moment is a sacred encounter in the making when we truly value the sacral power of time.

- Rabbi Aubrey Glazer

Artwork note: This week's artwork includes the symbols and colors of the two tribes of Israel that we know survive today (i.e., the tribes that became Jews). The colors and symbols are drawn from Bamidbar Rabbah, part of our rabbinic literature (midrashim). The stones of the choshen, or priestly breastplate, are depicted in white, black, and red here, and represent the Tribe of Levi. The lion depicted on a sky blue ground represents the Tribe of Judah. Illustration by Christopher Orev Reiger.

Vayigash -- Genesis 44:18-47:27

800px-Pindar_statueBorn to an aristocratic family near Thebes in or about 522 BCE, Pindar is considered by some scholars to be the greatest of the classical Greek poets. He once wrote that:

Even wisdom has to yield to self-interest."

But where does one draw the line?

Namely, how much self-interest inheres in Judah’s seemingly selfless pleading for the release of brother, Benjamin? This is that dramatic moment where Judah is called upon to facilitate the role of rapprochement as he approaches Joseph. It is this very act of loyalty amidst a history of loyalties betrayed that is so heart-wrenching, to the point where Joseph, the governor of Egypt, finally pushes aside his seeming disinterestedness to reveal his true Jewish identity to his brothers. Shame and remorse overcome the brothers, but Joseph comforts them, explaining the divine hand in this drama.

Rushing back to Canaan with the joyous news, Jacob is informed that his favorite son, Joseph, is still alive. They all return to Egypt with their families—seventy souls in all — and the bereft father is reunited with his favorite son after 22 years apart.

Joseph continues to prosper as governor of Egypt, selling stored food and seed during the famine. As a result, Pharaoh awards Jacob’s family the entire country of Goshen as a place to settle, so that the blessing of assimilation continues for the Israelites amidst their apparent Egyptian exile. How much does our own self-interest dictate the level of our connection to the spaces we occupy and the relationships we cultivate? And where then can wisdom be found?

- Rabbi Aubrey Glazer

Image credit: Bust of the poet Pindar, Roman copy from original of the mid-5 century BC; collection of Napoli, Museo Archeologica Nazionale.

Meiketz -- Genesis 41:1–44:17

ThisJosephWebThe majesty of the American Jewish experience,” according to Canadian-American businessman, Edgar Bronfman, Sr. (1929-2013), “is in its success marrying its unique Jewish identity with the larger, liberal values of the United States. There is no need any more to choose between assimilation and separation.

The story of Joseph is still caught within the crucible of assimilation and separation. Joseph’s prowess continues to grow, given his gifts as dream interpreter as well as financial advisor to Pharaoh. In short order, Joseph is promoted to governor of Egypt and marries into the royal family. His wife, Asenath, (ironically, the daughter of Potiphar), bears him two sons, Manasseh and Ephraim.

The wheel turns as famine spreads throughout the region, forcing Joseph’s brothers to come to Egypt to purchase grain from the prodigal son they had all but forgotten about. Joseph recognizes them, but they do not recognize their brother, who walks, talks, and for all intents and purposes is a fully assimilated Egyptian governor and citizen.

Accusing his brothers as spies, he demands Benjamin but settles for Simeon as hostage. Jacob sends Benjamin as an envoy only after Judah assumes responsibility for him. In a highly melodramatic turn, Joseph now receives his brothers hospitably, releasing Simeon, inviting them to dinner, only to then plant a magical goblet into Benjamin’s sack. Pursued and searched the next morning, as the goblet is discovered the brothers are arrested. The price for their freedom is giving up Benjamin as a collateral enslaved to Joseph. Reminiscent of his father Jacob, Joseph is remarkably adept at outmaneuvering his family and the society he has quickly assimilated into.

While the Sages claim that Jacob remained fastidiously observant during his service to Laban, it is clear his favorite son, Joseph, followed in his father’s footsteps only so far and embraced the blessing of assimilation. Finding that balance in our lives allows the ongoing drama to continue.

- Rabbi Aubrey Glazer

Image credit: Uncredited illustration of Joseph reuniting with his family; from cover of Harold Paisley's This Joseph