Ain't No Time To Hate; Barely Time To Wait - Robert Hunter & Jerry Garcia ("Uncle John's Band")

           With Chanukah set to begin this Sunday night, Jews and Christians will both be celebrating their respective holidays of Chanukkah and Christmas at the same time. A season noted for diminished sunlight and many hours of darkness will have holiday lights to offset some of that darkness. Earlier this week, a childhood friend of mine and his family were experiencing their own sort of darkness.   His three-year-old son underwent open heart surgery. When my friend notified his network of friends regarding his son's upcoming surgery, we made it a point to include his son in our prayers.  The surgery was a success, and certainly, science and medical expertise all contributed to the success of the surgery. However, from my friend and his wife’s perspective, the love,  and prayers of their friends also contributed to the surgery's success and turned darkness into light. During the same week, and in the same city, while light chased away the darkness of a family's trepidation and anxiety,   a United States Congresswoman spoke at a gathering of potential donors.  Full of hate, vitriol, and a sense of poisonous cynicism the Congresswoman bragged that if she and a like-minded fellow fascist and former political advisor had been in charge of the January 6th insurrection,  it would have succeeded.  Darkness attempted to swallow up the Democratic institutions and a system of checks and balances upon which the “noble experiment” was built. This congresswoman who supposedly swears an oath to the Constitution wants to destroy it,  This congresswoman who is paid by the very institutions that she swears an oath to protect and defend has aligned her beliefs with those who wish to destroy it. The irony is overwhelming and incredibly tragic. Imagine the hate that must fill the emptiness of that person’s soul. Imagine the darkness of her soul and the threat of darkness upon society if she assumes greater power. 

          This Shabbat we read from Parsha VaYeishev. We begin the Joseph story. Loved more than his brothers,  Joseph acts superior to his brothers and this behavior does not endear him to his brothers The brothers hate Joseph so much that they feign his death and instead they sell him off as a slave. Joseph is brought to Egypt as a slave, and there he works for a powerful Egyptian only to wind up in prison. While in prison, he helps the warden and the prison become efficient and very profitable. The Parsha begins with Joseph interpreting his dreams and explaining them to his brothers and his father. The Parsha concludes with Joseph interpreting the dreams of two fellow prisoners.  In between interpreting dreams and the events leading up to and immediately following those interpretations,  we read about Yehuda, the fourth son of Yaakov. Following personal tragedy and publically humiliating an innocent soul, Judah is presented with an opportunity to engage in public repentance. While not necessarily central t the Joseph story, this narrative helps to explain why Judah will be deemed worthy enough to eventually become the leader of the brothers, and from Judah will come the future kings of Israel. 

            For the first time in the Book of Genesis narrative, we encounter hatred. Regarding Joseph’s brother’s feelings towards Joseph, the Torah is clear. They are not jealous or angry. V’Yavei Yosef et Dibata Ra’ah el Avihem – Joseph brought an evil report of them (this might mean only Leah’s sons or it might refer to all the brothers). V’Yisroel Ahav et Yosef Mikol Banav Ki Ven Zekunim Hu Lo V’Asah Lo KeTonet Pasim – Now Israel loved Joseph more than all his sons because he was the son of his old age and he made him a coat of many colors. Va’Yiru Echav Ki Oto Ahav Avihem MiKol Echav VaYisnu Oto  V’ Lo Yachlu Dabro L’Shalom – And when his brothers saw that their father loved him more than all the brothers, they hated him and could not speak peacefully to him. VaYachalom Yosef Chalom VaYaGeid L’Echav VaYosifu Od Sno Oto – and Joseph dreamed a dream and he told it to his brothers and they hated him even more (Gen.27:2-5). Normally one goes through a series of emotions before arriving at hatred. We might have assumed that the brothers were at first angry or jealous before we learn that they hate Joseph. However, not only do these brothers hate Yosef they couldn’t speak civilly to him. They had to avoid speaking to him for fear that they might hurt him. That seems like a lot of hatred. Yet they managed to find even more hatred in their souls after Joseph told them about his dream of their bowing down to him. What is the difference between the first hatred the brothers felt before hearing of the dream and the hatred they felt after hearing about it? Perhaps the first hatred really was the culmination of emotions. That the normal anger and jealousy, over time, evolved into a hatred for Joseph. Certainly, that “hatred” seems to be justified as the Torah text offers reasons for their hatred. It seems that by trying to ignore Joseph, the brothers are aware that their hatred is passionate based upon jealousy, anger, and rage. The second hatred is more than the first. This hatred seems like a cold calculating hatred where they stop seeing Joseph as a brother. Hinei Ba’al Chalomot HaLaZeh Ba – Behold the dreamer comes (Gen. 27:19). How much do the brothers hate their brother? They hate him so much that they don’t see him as a brother but as something else. Because he is seen as and considered to be something else, something other than a part of their family, they see Joseph as a threat. Without passion but rather with a cool hatred they can cooly, calmly, and rationally discuss killing him and leaving him in a pit.

            The Torah narrative almost seems to acknowledge that the human soul has a large capacity for hatred. However as large a capacity for hatred we may have, that doesn’t mean we should act upon it. The brothers discuss killing Joseph but they don’t. They sell him to Midianites on their way to Egypt. Hatred is one of the seven basic emotions. We are not supposed to succumb to our emotions, no matter how justified, no matter how cool and calculated those emotions may be. They are still emotions. The narrative reminds us and we see it with the development of Joseph and Judah. We are supposed to be governed by something more than our emotions. We are supposed to be governed by our desire to be holy and sacred, to act selflessly, and pray for our friends.  Imagine the tripe, cesspool of social media and hatred that causes a member of the United States Congress to sound remarkably similar to the fascists we fought against in a World War and the authoritarianism we fought against in its aftermath. A holiday miracle would be if she and those like her lost their voice, lost their followers, lost their power, and just went away and were replaced by those who had a deep and profound respect for their county’s democratic institutions, its most sacred document - The Constitution, and the peaceful transition of power. Amid this season of darkness, we can always pray for more light and make sure to shine that light upon those whose souls are filled with darkness and hate.

Peace,
Rav Yitz

Inside You're Burning, I Can See Clear Through; Your Eyes Tell More Than You Mean Them To (John Barlow & Bob Weir - "Feel Like A Stranger")

           On Thursday, the  United States celebrated Thanksgiving. Thanksgiving was always a big deal in my family and hundreds of millions of other families in the U.S. There was always an expectation that our family, wherever we were, would come together for this meal. In an observant Jewish home, a family coming together for a meal happens more than once a year. In fact, it happens once if not twice a week on Shabbat. It happens during the Jewish Holidays. As a kid, our family composed of grandparents, aunt, uncle cousin parents, and sister wasn’t such a big deal. As we grew older and our own lives took us on our own path and our own levels of observance, Thanksgiving was the one Holiday that allowed us to come together, and re-connect. Of course, there are also numerous families that grow distant over the course of a year or even longer, and when they gather for Thanksgiving, the day and the meal are filled with tension and dysfunction. 

          This Shabbat we read from Parsha VaYeishev. The focus of the narrative now shifts from Yaakov (aka. Israel) to his most beloved son Yosef. Contextually, Yaakov is at a point in his life where he has finished his spiritual and personal struggles. He now is at a calm and settled point in his life, hence the name of the Parshah: Vayeishev – and he settled. We learn that Yaakov, like his parents, played favorites. He showered Yosef, Rachel’s son, with a beautiful Kutonet Pasim – Coat of Many Colors.  Despised by his brothers,  they sell Yosef to a passing caravan. Yosef winds up in the home of one of the Pharaoh’s courtiers. As a slave, Yosef proved invaluable to the welfare of the Courtier’s business dealings. Yosef managed everything and the courtier profited greatly. The courtier’s wife however was a bit bored and made a pass at Yosef. Yosef put her off and then was accused of sexual harassment. Yosef was sent to prison. While in prison, Yosef helped the warden manage the prison, and the warden did well. Yosef became known for his ability to interpret dreams.

          The dysfunction within Yaakov’s family is palpable. The Torah tells us that because Jacob demonstrably loved Joseph more and perhaps it was at the expense of Jacob’s other sons, the brothers hated Yosef. VaYiru Echav Ki Oto Ahav Avihem Mikol Echav VaYisnu Oto  V’Lo Yachlu Dabro L’Shalom - His brothers saw that it was he whom their father loved most of all so his brothers hated him, and they could not speak to him peaceably (37:4). The brothers had so much animosity towards Joseph that they couldn’t even be civil to him. Yes, Yosef would tell their father all the bad things that the brothers did (37:2). Certainly, Yosef acted a bit obtuse, lacking self-awareness when he shared the dreams about the sheaves and the constellations. After hearing these dreams the brothers hated Yosef even more, even more than being unable to speak peaceably to him. More than hating Yosef, they were now jealous of Yosef. The next interaction the brothers have with Yosef occurs while tending the flocks. VaYiru Oto M’Rachok U’Vterem Yikra Aleihem Vayitnaklu Oto L’Hamito- They saw him from afar; and when he had not yet approached them, they conspired against him to kill him. (37:18) The Vorker Rebbe (1779-1848) explained that Yosef and the brothers seemed to always keep a distance. The Torah never tells us of any positive interaction between Yosef and his brothers. The brothers never speak to Yosef and Yosef only speaks to them when sharing his dreams of dominion over them. Instead of expressing their pain to their father, and perhaps their anger, they channel it towards Yosef. The distance becomes greater and greater. They never spoke and the brothers’ hatred and jealousy grew by the day. Eventually, they became detached, and Yosef ceased being kin but evolved into “other” instead. “Other” can be dangerous and threatening. So the brothers plotted to kill Yosef.

          It is probably safe to say that Yosef and his brothers did not break bread together. They probably couldn’t remember the last time they shared a meal together where they just talked and laughed. One can imagine a family meal, a Shabbat meal, or a Fesitval meal, fraught with innuendo, harboring the pain of past slights, and finally the meal abruptly concluding with tempers flaring and seething anger. Indeed, the distance that grows among family members is frequently too great to traverse at one meal, even if it is Thanksgiving.

Peace,
Rav Yitz

But You'll Never Find Another Honest Man (Robert Hunter & Jerry Garcia- "Loser")

           I can tell my kids are growing up or are already grown up. No, I am not speaking in terms of age, nor am I speaking in terms of their physical development. I am speaking about their analytical development and appreciation of small details and finer points. One of the things I love to do with my kids and something my father did with me, especially when watching a sporting event, is to determine “turning points”. There may be only one turning point, there may be more. Rarely does something progress in a straight upward slope. Sometimes there is an ebb and flow, more momentum or less momentum, headwinds or tailwinds. Several weeks ago, my son and I watch our favorite college football team play against the then number 1 ranked college team. With our team 91 yards away from the tying touchdown and only 1:48 left in regulation and two-time outs,  I asked my son to see if he could focus upon the key play, the smallest detail,  the key block, the key fake or turning point that either permitted our team to tie the game or lose. As we watched those final 1:48 seconds, I watched my son appreciate the smallest details that allowed our team to successfully move down the field in 1:26 seconds and tied the game in regulation, and ultimately win it in double overtime.     

      

  This Shabbat we read from Parsha VaYeishev. The focus of the narrative now shifts from Yaakov (aka. Israel) to his most beloved son Yosef. Contextually, Yaakov is at a point in his life where he has finished his spiritual and personal struggles. He now is at a calm and settled point in his life, hence the name of the Parshah: Vayeishev – and he settled. We learn that Yaakov, like his parents, played favorites. He showered Yosef, Rachel’s son, with a beautiful Kutonet Pasim – Coat of Many Colors. Yosef was a bit arrogant. This was manifested in his dreams that portrayed his greatness and subjugated his brothers and his parents to his power. Needless to say, no one appreciated his dreams, neither his brothers who wanted to kill him but instead threw him into an empty pit nor his father who sent Yosef back to his brothers knowing that they were angry with him (Gen. 37:10-14). Yosef is then removed from the pit, sold as a slave, and worked in the home of one of Pharaoh’s courtiers. As a slave, Yosef proved invaluable to the welfare of the Courtier’s business dealings. Yosef managed everything and the courtier profited greatly. The courtier’s wife however was a bit bored and made a pass at Yosef. Yosef put her off and then was accused of sexual harassment. Yosef was sent to prison. While in prison, Yosef helped the warden manage the prison, and the warden did well. Yosef became known for an ability to interpret dreams.

Certainly, it was a “perfect storm”, a chain of events that brought Yosef to Egypt. His brother’s hatred, his Yaakov's favoritism of Yosef, and later Yaakov's aggravation with Yosef contributed to Yosef's winding up in Egypt. The brother’s decision to sell Yosef rather than kill him and the coincidence of the caravan’s arrival all contributed to Yosef’s winding up in Egypt.  However the moment, the turning point in the narrative, that small seemingly minor detail that affected the rest of Yosef’s life was the moment that Yosef, upon instructions from his father, sought out his brother, and got lost.  Vayimtza’eihu Ish V’Hinei To’eh BaSadeh And a certain man found him and behold, he [Yosef] was wandering in the field; VaYishaleihu Ha’Ish Leimor: Mah T’Vakeish? And the man asked him, saying: What are looking for? VaYomer Et Achai Anochi Mevakeish and He [Joseph] said I seeking my brothers. Hagidah Nah Li: Eifo Haim Ro’im.  Tell me I pray, where do they feed their flocks?   VaYomer HaIsh Nasu Mi’Zeh Ki Shamati Omrim Leilcha Dotainah. And the man said they traveled from here for I heard them say ‘Let us go to Dotham. VaYeilech Yosef Achar Echav Vayimtza’eim B’Dotan. So Yosef went after his brother and found them in Dothan. (Gen. 47:15-17). Between the dysfunctional environment of home and the confrontation with his brothers (at the request of his father); exist this very brief but incredibly important conversation between Yosef and an unnamed man. How important is this conversation? Yosef’s entire future, God’s prophesy and covenant with Avraham hinges upon this conversation and Yosef finding his brothers and eventually winding up in Egypt. The turning point in the narrative of Breishit hinges upon an unnamed man giving directions to Yosef. The Talmudic Sages explain that this was not a chance passer-by but an “angel”; a divine messenger of God. 

For the Talmudic Sages, implicitly, this narrative is about God’s involvement in a person’s life.  Certainly, it is human nature to focus upon the big glaring moments: the explanation of a dream, a colorful coat, being thrown into a pit, or being sold. God’s presence or absence may appear to be obvious. For the Sages, the key to a relationship with God was being able to sense God’s presence in the smallest and seemingly innocuous moments like a moment shared with an unnamed passerby who offers directions. The key is for us to be open-minded, and open-hearted enough to see that turning point and have the courage to see where it leads. It may lead to a new opportunity, it may cause us to avoid being in the “wrong place at the wrong time”.  For the Talmudic Sages, this is never happenstance this is evidence of God’s involvement and we must learn to make ourselves aware. Part of Yosef’s growing up involves increasing his awareness of God’s presence. The same can be said for our teenage son. Part of his growing up and maturation process is an increased awareness of those small details, those easily overlooked moments that really are turning points, turning points between feeling blessed or cursed, between hopelessness and hopefulness, or between sorrow and joy.

Peace,

Rav Yitz  

TryTo See What's Going Down Lord, Try To Read Between The Lines (Robert Hunter & Jerry Garcia - "Bertha")

On a typical weekday evening, after Mincha/Maariv (the afternoon and evening services) have been recited, and the final carpool has been driven, I usually walk in only to be inundated with every problem and issue that is plaguing my wife and our three teenagers. “This is broken”, “can you fix this”, “can you help me with my algebra”, “can you help me with chemistry”, or “can you help me study for my Talmud test”? After I perform a few minutes of triage and calm people down; we eat dinner. At that point, everyone views these few minutes of family mealtime as an opportunity to share every hurt feeling, every social slight, and “issue” that each teenager seems to be dealing with. Honestly, it seems like I am watching my wife and children’s lives as soap operas. Sometimes it can be exhausting. I try to get away from it by working out for about 45 minutes. Admittedly, they are all quite respectful of this, otherwise, they know that I won’t have the patience to help them.  For the next few hours I help with household chores, I help with essays, math problems, test, and applications. By 11pm, I am ready to sit on the sofa with a cup of tea and watch my news show and catch up with the world. Unfortunately, I encounter another soap opera of political intrigue, investigation, fragile egos, nuclear tension, and the constant venting of emotion via Twitter. I had hoped that my cup of tea, and listening to the news would have calmed me down, provided some perspective and allowed me to settle myself down for a quiet peaceful sleep.  

This morning we read from Parshah Vayeishev. The focus of the narrative now shifts from Yaakov (aka. Israel) to his most beloved son Yosef. Contextually, Yaakov is at a point in his life where he has finished his spiritual and personal struggles. He now is at a calm and settled point in his life, hence the name of the Parshah: Vayeishev – and he settled. We learn that Yaakov, like his parents, played favorites. He showered Yosef, Rachel’s son, with a beautiful Kutonet Pasim – Coat of Many Colors. Yosef was a bit arrogant. This was manifested in his dreams that portrayed his greatness and the subjugated his brothers and his parents to his power. Needless to say, no one appreciated his dreams, neither his brothers who wanted to kill him nor his father who sent Yosef back to his brothers knowing that they were angry with him (Gen. 37:10-14). Yosef is then removed from a pit, sold as a slave and worked in the home of one of Pharaoh’s courtiers. The parsha concludes with Yosef being sent to prison.

Phew! Yosef’s life sounds like a soap opera. Yosef’s life is full of ups and downs. Yosef was up as a favored son, down when he was admonished by his father. Yosef was down when he was thrown into a pit by his brother, and then he was quite literally up when he was removed from the pit.  Soon after, Yosef was quickly down when he was sold into slavery. However, he went back up again when, as a slave, he was also the manager of the courtier’s business dealings. Yosef was then literally brought down by the courtier’s wife, and then went further down when he was thrown down into the prison. Yet even in prison, he enjoyed an elevated status because of his abilities. Yosef’s life has a certain roller coaster quality to it. He is an individual who has enjoyed success and experienced failure. Frequently, we read of Yosef going up and going down, ascending and descending in terms of direction and not only his spirituality. VaYishlcheihu M’Emek Chevron V’Yavoh ShChema – So he [Yaakov] sent him [Yosef] from the depth of Hebron, and he arrived at Shechem. Hebron is in the south and Shechem is in the north, so from the perspective of direction, Yosef’s going from south to north would usually be categorized as “up”. However, the phrase Emek Chevron is very problematic. Rashi, the 11^th century French commentator, explains that V’Eilah Chevron B’Har, “VYaalu B’Negev Ad Chevron (BeMidbar 13:22) – Hebron is situated on a mountain as it says in Numbers 13:22 ‘they ascended in the south up to Hebron’. Clearly, the language appears confusing. Clearly, the text is geographically challenged. Maybe those two simple words, Emek Hebron, and those contradictory concepts Emek Hebron are supposed to teach us something about the nature of Yosef’s life and our lives.

            Maybe it is too much for me to wish my children’s lives to be quiet and boring. While “quiet” and “boring” suggests calm and even peacefulness; the reality is that human beings are far too complex to have “quiet and boring”. We engage in relationships, we are social beings, and we are spiritual beings. We think and we feel. Life will always have its ups and downs. We don’t even need to look for the ups and downs; it will find us. Of course, this begs the question why leaders go out of their way to “make news”; to do behave and lead as if life was a soap opera or a reality TV Show. As a parent, it is exhausting when a child’s life has the ups and downs of a soap opera. As a citizen, it is exhausting to constantly read about soap opera leadership while there are serious news stories and serious issues that need to be dealt with. Yosef, a spoiled son, a dreamer, a leader and an incredibly talented young man, demonstrates that sometimes a perceived down might really be an up and a perceived up might really be a down. It seems that the key is how we look at the ups and downs and how we handle those ups and downs. 

Peace,

Rav Yitz

Got To Find A Private Line (Ron McKernan- "Operator")

The North American Jewish world was further divided these past few weeks when the United States who normally vetoes UN resolutions against Israel abstained instead. It is interesting to note that this was the first time in the eight year Obama administration that the US abstained rather than vetoed a resolution.  This first and last abstention under the Obama administration equals the same number of abstentions that occurred during the eight years of the George Bush Jr. administration. By the way, Ronald Reagan’s eight years saw the US abstain eight times in UN Israel resolutions.  However those are historical and statistical facts. It doesn't relieve my disappointment with the recent U. S. abstention.  My disappointment is not because this administration spoke truth to power and disagrees with Netanyahu and the settlers. My disappointment is not because there is an enormous financial and spiritual cost that results in sacrificing Israel's national morality.  I believe in a Jewish state. I believe that Israel must remain Jewish and democratic, based upon the democratic ideals under which it was established.  My frustration, my aggravation, and my deep disappointment in the recent U.S. abstention stems from the fact that the administration chose to speak truth to power in the corrupt and hypocritical halls of the United Nations.  I would have preferred that these two nations, these allies, approached each other as friends dedicated to the ideals upon which Israel was founded.

This week’s Torah portion is VaYigash.  The confrontation between Yosef and his brothers is about to occur. The Parshah begins with Yehudah approaching his brother Yosef, whom he does not recognize, and pleads for Benjamin’s freedom.  Yosef reveals his identity and the brothers hug and kiss each other. They cry and they forgive each other. Yosef asks about his father’s welfare. The brother’s return to their father, Yaakov, and tell him that Yosef is alive. The brothers add that everyone, the entire clan, should go down to Egypt. So this clan, including: Jacob, the brothers, their wives and children, heads down to Egypt. Yaakov meets Pharaoh. Yosef’s family is given a parcel of land outside of Egypt in a place called Goshen, where they can tend to their flocks. Yaakov is re-united with his beloved Yosef in the land of Goshen.

For the ChaZaL, the Sages of Blessed Memory, the Sages of the Talmud, the confrontation between Yosef, the second most powerful man in Egypt, and Yehudah, the leader of the Yaakov’s sons; the confrontation is much more than just two brothers meeting up after a couple of decades. For ChaZaL, the word VaYiGaSh refers to Yehudah girding himself for war. Remember, Yehudah does not yet know the identity of the man standing before him. For all Yehudah knows, this man, who looks Egyptian, dresses Egyptian, and speaks Egyptian embodies the most powerful empire and the most dominant culture in the world. However, according to the Or HaChayim that is not the plain meaning of the word. The Or HaChayim explains that if Yehudah was “girding himself for war” then he would not have spoken so respectfully and politely to Yosef: Bi Adoni “if it pleases my lord”. Nor would Yehudah be concerned with antagonizing Yosef’s anger. Instead,  Yehudah’s approaches  Egypt’s second in command  not girded for war but confidently approaches bypassing guards and advisors and manages to speak quietly and privately into the minister’s ear. Make no mistake, when Yehudah tells the minister that he is just like Pharaoh, when he speaks truth to power, Yehudah does it in a whisper, privately, without causing embarrassment to second most powerful man in the Egyptian empire.

Yehudah’s approach to Joseph was based upon several factors. First, he felt a deep sense of responsibility for his brother Benjamin. Second, he felt a deep sense of responsibility and commitment to his father. Third, he felt a deep sense of respect of the power and authority of the man standing before him and what that man represented.  As a result, Yehudah had to project the perfect blend of strength and humility. He had to speak politely yet forcefully. Most of all he had to make sure that that he wouldn’t embarrass the second most powerful man in the Egyptian empire. I only wish that more of an effort had been made by this administration to speak truth to power in a manner that was more dignified and respectful than an abstention in a UN resolution.

Peace,

Rav Yitz

Well You Know, Hate's Just The Last Thing They're Thinking Of (John Barlow & Bob Weir - "Looks Like Rain")

Over the past few weeks, we have witnessed a human tragedy unfold in Aleppo. Actually what is happening in Aleppo has been going on in Syria for the past five years. Only now has it become starker, crueler, and more brutal and with more callousness and hatred that what previously existed as hundreds of thousands of Syrians have been killed, wounded or displaced. Now, not only has it been the Syrian army and air force indiscriminately killing its own. We have witnessed several attempted ceasefires in order to evacuate the innocent civilians from the wanton death and destruction.  We have witnessed tens of thousands killed. We have watched as the some countries, Russia, explicitly aid and abet the Assad loyalists. We have watch as the other countries, like the rest of the world remain silent as this Assad does to Aleppo what his father did to Hama in the 1980’s. As we watch the evening news, as we see the footage, our children admit to confusion. They understand a leader putting down a rebellion and they understand a civil war. What they don’t understand and what I can’t comprehend is a leader so focused on putting down a rebellion that he doesn’t care how many of his own innocent civilians are part of the “collateral damage” or are actual targets. I told our children to google Stalin, Mao, and Pol Pot as they all turned on their own civilian populations and killed hundreds of thousands of their own. Just when it seems that a leader can’t be filled with any more hate; the leader manages to find even more in order to engage in such heinous behavior. 

This Shabbat we read from Parsha VaYeishev. We begin the Joseph story. Loved more than his brothers, Joseph is eventually sold into slavery by his brothers. He works for a powerful Egyptian only to wind up in prison. While in prison, he helps the warden and the prison becomes very profitable. The Parsha begins with Joseph interpreting dreams and the Parsha ends with Joseph interpreting dreams.  In between, we read about Yehuda who presented with an opportunity to engage in public repentance.

  For the first time in narrative in Book of Genesis, we encounter hatred. Regarding Joseph’s brother’s feelings towards Joseph, the Torah is clear. They are not jealous nor angry. V’Yavei Yosef et Dibata Ra’ah el Avihem – Joseph brought and evil report of them (this might mean only Leah’s son’s or it might refer to all the brothers). V’Yisroel Ahav et Yosef Mikol Banav Ki Ven Zekunim Hu Lo V’Asah Lo KeTonet Pasim – Now Israel loved Joseph more than all his sons because he was the son of his old age and he made him a coat of many colors. Va’Yiru Echav Ki Oto Ahav Avihem MiKol Echav VaYisnu Oto  V’ Lo Yachlu Dabro L’Shalom – And when his brothers saw that their father loved him more than all the brothers, they hated him and could not speak peacefully to him. VaYachalom Yosef Chalom VaYaGeid L’Echav VaYosifu Od Sno Oto – and Joseph dreamed a dream and he told it to his brothers and they hated him even more (Gen.27:2-5). Normally one goes through a series of emotions before arriving at hatred. We might have assumed that the brothers were at first angry or jealous before we learn that they hate Joseph. However, not only do these brothers hate Joseph they couldn’t speak civilly to him. They had to avoid speaking to him for fear that they might hurt him. That seems like a lot of hatred. Yet they managed to find even more hatred in their souls after Joseph told them about his dream of their bowing down to him. What is the difference between the first hatred that the brothers felt prior to hearing of the dream and the hatred they felt after hearing about the dream? Perhaps the first hatred really was the culmination of emotions. That the normal anger and jealousy, over time, evolved into a hatred for Joseph. Certainly that “hatred” seems to be justified as the Torah text offers reasons for their hatred. It seems that by trying to ignore Joseph, the brothers are aware that their hatred is passionate based upon jealousy, anger and rage. The second hatred is more than the first. This hatred seems like a cold calculating hatred where they stop seeing Joseph as a brother. Hinei Ba’al Chalomot HaLaZeh Ba – Behold the dreamer comes (Gen. 27:19). How much do the brothers hate their brother? They hate him so much that they don’t see him as a brother but as something else. Because he is seen as and considered to be something else, something other than a part of their family, they see Joseph as threat. Without passion but rather with a cool hatred they can coolly, calmly and rationally discuss killing him and leaving him in a pit.

                The Torah narrative almost seems to acknowledge that the human soul has a large capacity for hatred. However as large a capacity for hatred we may have, that doesn’t mean we should act upon it. The brother’s discuss killing Joseph but they don’t. They sell him to Midianites on their way to Egypt. Hatred is one of the seven basic emotions. We are not supposed to succumb to our emotions, no matter how justified, no matter how cool and calculated those emotions may be. They are still emotions. The narrative reminds us and we see it with the development of Joseph and Judah. We are supposed to be governed by something more than our emotions. We are supposed to be governed by our desire to be holy and sacred. Leave it to an Israeli youth group to understand and appreciate that lesson, a lesson that they understood and anticipated two years ago. Two years ago they asked the Chief Rabbi who told them to recite Psalms 37 and 120.  Hopefully the rest of the world can catch up and pray for the civilians of Aleppo and the victims of this horrible civil war.

Peace,

Rav Yitz

The Future's Here, We Are It, We Are On Our Own (John Barlow & Bob Weir - "Throwing Stones")

We just returned from a week long family holiday. We drove to New York City. We spent the conclusion of Chanukah and the days leading up to last Shabbat with Manhattan. We stayed with my sister and her family in their apartment. We spent time with our eldest daughter who lives and works in New York. We saw friends. We saw many of New York’s tourist attractions.  However there was a moment when I had a vision of the future, based upon two small seemingly dismissive incidents while in New York. The first incident occurred on Christmas Eve. My brother in law generously took both families, including his and my sister’s 4 year old daughter, and my family including our four children to his favorite steak restaurant. There we were, nine of us my sister and her family, me and my family. Such a gathering is very unique for us since gathering such as this include our parents. However they were back home. We ate, drank, talked and of course took a couple of pictures and sent them immediately to my parents.  When I spoke to my mother later that week, she commented how wonderful it was to see her children and their respective families gathered together spending time together. It brought her a sense of contentment and nachas seeing that. Later that evening, my children and I went to a movie down in Greenwich Village. As we walked to the subway, the four of them walked together a couple of steps ahead of me. They boarded the subway together. Even when we left the movie theatre and returned to the Upper West Side, the four of them: the 24 year old, the 14 year old, the 12 year old, and the 10 year old walked together almost as one. I watch them as I walked behind. Seeing my children walk together along the sidewalks of New York gave me a glimpse of a possible future of their lives without me. That glimpse provided me with a sense of calm about the future of my family.

This morning we read from Parsha Vayechi. This is the final Parshah in the book of Breishit. The Parsha begins with Yaakov calling Yosef and making him swear an oath that he will not be buried in Egypt. He also blesses his grandson’s Ephraim and Menashe. He gathers his sons together and offers each son a blessing or a prophecy. Yaakov dies and his sons take him out of Egypt and fulfill their vow. They bury their father in Hevron alongside Avraham and Yitzchak and Sarah Rebecca and Leah. Afterwards, the brothers fear that Yosef will finally take vengeance for their mistreatment of him. Yosef doesn’t, and the brothers and their families continue to grow and prosper in Goshen. As Yosef prepares for his death, he makes his brothers vow to take his bones out of Egypt and bury his bones in Eretz Canaan. Upon completing the Parsha, we stand and recite the words Chazak v’Nitchazeik – From strength to strength, we go forward in strength.

Immediately after Yaakov requests that he be buried in Hevron with his ancestors and then blesses Yosef’s son’s Ephraim and Menashe; the Torah tells us that he gathers the rest of his sons together in order to bless them. However the Torah manner in which Yaakov makes the request seems rather puzzling and perhaps redundant VaYikrah Yakov El Banav VaYomer - Then Jacob called for his sons and said: Hei’Asfu V’Agida Lachem Eit Asher Yikrah Etchem B’Acharit HaYamim – Assemble yourselves and I will tell you what will befall you in the End of Days. HiKavtsu v’Shimu Bnai Yaakov VShimu el Yisroel Avichem – Gather yourselves and listen, O sons of Jacob, and listen to Israel your father. (49:1-2. Yaakov tells them to “Assemble yourselves” then to “Gather yourselves. What is the difference between Hei’Asfu (Assemble yourselves) and Hikavtsu (Gather yourselves)? The former comes from the three lettered root ASaF which means to harvest.  The latter comes from the three lettered root KaVaTz which means ‘to press together’, ‘collect’. Ideally, ripe produce is harvested. Jacobs’ sons were ripe, they were spiritually ripe and ready to receive Jacob’s blessings. The survival of this family, required that the sons press together spiritually, to put aside their individual grievances and remains together otherwise the family and ultimately the nation will not survive. The rest of the Torah, and certainly the Books of Judges, Kings and Prophets reflect the struggles and tensions of trying to remain assembled and pressed together. Eventually, the future kingdom under David HaMelech will fail to remain united once his Son, Shlomo HaMelech dies. While Yaakov tried to share his vision with his sons of the “End of Days”; it must have been re-assuring that they came together, listened to their father, and prepared themselves for the impending slavery and eventual freedom of their children, grandchildren and great grandchildren.

I suppose that with families of our own, when we gather with my sister’s family or my wife’s sister’s family, it suggests a ripeness. It suggests that we are old enough physically and spiritually to appreciate the importance of HeiAsif, of Assembling ourselves together. We know that it brings nachas to our parents, to see their children and grandchildren together. When I see children HiKavtzu gathered together, they are learning that the secret to their respective family’s survival is creating bonds whereby they share the future together. Seeing my children go through gathering and assembling process gives me a hint of my of children’s possible future and the joy of watching a family grow up and thrive together.

Peace,

Rav Yitz