Light The Song With Sense And Color; Hold Away Despair (Robert Hunter & Jerry Garcia - "Terrapin Station")

           Eighty-one years ago, a leader of a democratic nation, while under attack from a  strong fascist country bent on conquering his small nation, risked his life to travel to Washington D.C. in order to speak before a joint session of Congress. Winston Churchill arrived in Washington D.C. on December 26, 1941, and stated his case that while the English had courage, will, and determination to fight but they needed weapons and financial support to withstand the Nazi onslaught. Now eighty-one years later, on the first day of winter, the day with the least amount of light, during Chanukkah, The Festival of Lights, another leader from a democratic country fighting for its very life against a larger country bent on its destruction, has arrived in Washington D.C. to speak before a joint session of Congress. Vladimir Zelenskyy spoke of his nation’s indomitable spirit, will and determination. He reminded all of North America, that his nation is a beacon of light against the dark forces of fascism, terrorism, and authoritarianism of a large nation bent on destroying his nation. While his nation’s energy infrastructure continues to be bombed by Russia, President Zelenskyy reminded us that the candle of his faith still requires the help of more weapons and financial support in order to insure that the light of his nation continues to burn brightly and defeat Russia.

          This Shabbat, we read from Parsha Mikeitz. This Parsha is always read during Chanukah. While the Parsha has no explicit relationship to Chanukah, also known as Chag Urim “The Festival of Lights”; the implicit relationship is quite powerful. The Parsha begins with Yosef hurriedly brought from the dungeon to meet Pharaoh after Pharaoh is troubled by two seemingly different dreams. Yosef, he has been told, is able to interpret dreams. So Yosef begins to interpret but not before he credits his gift as coming from Hashem. Yosef not only interprets the dreams he offers solutions for Pharaoh. As a result, Pharaoh appoints Yosef as Viceroy, the second most powerful man in Egypt and perhaps the Second most powerful man in the world. While managing an economic program to ensure Egypt’s survival during the seven years of famine as foretold in Pharaoh’s dream, Yosef made sure to build up storehouses with grain.  However, the famine affected the whole region including Canaan and Yosef’s father, Jacob and Yosef’s brothers. Eventually, Yosef’s brothers head down to Egypt in order to buy food. Joseph recognizes them, but they do not recognize him. Wanting to see his youngest brother Benjamin and his father Yaakov, Joseph arranges for the brothers to return home. One brother must remain in Egypt. Then, in order to redeem their brother, all the brothers including Benjamin must return to Egypt. After that, Joseph frames Benjamin, keeping him in Egypt. The Parsha concludes with the brothers returning to their father and conveying what happened to Benjamin.

            We can understand the concept of darkness both figuratively and literally; physically, intellectually, or even spiritually. Of course, we can understand the concept of light in the same way. VaYehi VaBoker VaTipaem Rucho – and it was morning; His spirit was agitated, VaYishlach VaYikra et Kol Chartumei Mitzrayim V’Et Kol Chochmeha – so he sent and summoned all the magicians of Egypt and all its wise men (Gen. 41:8). Pharaoh had the dream about the seven cows and the seven ears of corn. Why do we need to know that it was the morning after his dream? How bad could the dreams be? Based on the Torah, Pharaoh slept through the night. Granted he didn’t sleep well. After all, we are told that in the morning, his spirit was agitated. In a sense, his spirit was still “in the dark” even though the morning light was upon him. He brings Yosef out of the dungeon, a place of physical darkness. However, Yosef, because of his relationship with Hashem, is the embodiment of light. Pharaoh asks the Egyptian Magicians and the Egyptian wise men, symbols of intellectual and spiritual light, to interpret the dream; to cast light upon Pharaoh’s troubled/darkened spirit. They are unable to bring light or offer a solution. However, Yosef, the embodiment of Hashem’s light, is capable of casting light upon Pharaoh’s darkness. To Pharaoh’s credit; his fear is not directed at Yosef. Instead, Pharaoh’s fear is directed at the ramifications of famine upon Egypt and how a famine would affect his authority.  Even though Yosef conceals his identity from his brothers, he remains in the darkness so to speak while his brothers are unable to conceal their identity from him.  Yosef is the embodiment of spiritual and physical light as he always knows what is happening and what will happen.  Despite Yosef being in a pit, and in a dungeon, Yosef is light. He is able to transmit his light, his knowledge, and his spiritual strength to those around him without being diminished; much like a candle transmits a flame to another candle. 

          After listening to the inspired words of President Zelenskyy, and re-reading the words of Winston Churchill, one couldn’t help but be aware of each leader speedily leaving the darkness of their respective battlefields just as Yosef left the darkness of his prison. In a sense, each shared a vision. Yosef explained and shared with Pharaoh, the meaning of Pharaoh’s vision. Churchill shared his vision about the requirements for fighting against the darkness of a tyrannical authoritarian force from the east. Zelenskyy shared his vision about the requirement for fighting against the darkness of a tyrannical authoritarian force from the east. Indeed, during the darkest times, there are moments when we see individuals provide a source of light for the rest of the world.

Peace,
Rav Yitz

Speak With Wisdom Like A Child (Robert Hunter & Jerry Garcia- " Foolish Heart")

It is not frequent when we get to experience a once in a lifetime event. Yet this week, for Jews throughout the United States, and American Jews throughout the world, they will celebrate Thanksgiving and the first day of Chanukah on the same day.  This unique event has been dubbed Thanksgivukuh. Certainly there are all kinds of cute ways to combine these two Holidays. In terms combining foods, I have seen recipes for Cranberry Latkes.  For those who really want to boost their cholesterol count, I am sure there a numerous recipes for frying the Thanksgiving turkey.  I am sure they have even designed a turkey with its tail feathers shaped like a Menorah that can be used for lighting Chanukah candles.  While our children are certainly having fun preparing for Thanksgivukah and are fascinated how mainstream this event has become, when we sit down to celebrate these two very distinct holidays, I am amazed how neatly they fit together. One Holiday focuses upon God’s everyday presence and offering thanks.  One holiday acknowledges God’s presence through the miracles we have witnessed.

This week’s Parsha is Mikeitz. This is Yosef’s coming out party. He is released from prison in order to interpret Pharaoh’s dreams. First he informs Pharaoh that God has given him this gift, and then he successfully interprets the two dreams. Pharaoh is so impressed, and so trusting of Yosef, that he makes Yosef his right hand man. He becomes responsible for preparing Egypt for the famine that will occur. When the famine struck Egypt, it also affected Canaan where Yosef’s brothers and father lived. They go down to Egypt seeking relief. Yosef recognizes them, but he does not reveal his identity. Rather he tests their moral growth; he purposefully frames the youngest brother, Benjamin in order to determine whether the brothers would finally protect one of their own. After many years in prison, Yosef finally has the opportunity to exhibit the moral growth of his character, and can evaluate the moral character of others. This Parsha demonstrates the effect that his moral character has upon others.

Throughout the Parsha, Yosef experiences numerous miracles. The wine steward remembers Yosef and recommends him to Pharaoh in order to interpret Pharaoh’s dream. Yosef interprets the dream correctly. Yosef’s plan of manipulating the brothers and getting them to bring all the brothers and later the father (in the next Parsha) can also be viewed as a miracle. It’s one thing for his brother’s and his brother’s, his brother’s descendants and Am Yisroel to read the text and see these miracles. It is quite another thing when the Torah tells us that the Egyptian people could also exclaim their thanks and be aware of the miracle that they were witnessing.  VaYarKeiv Oto B'MirKevet Hamishneh Asher Lo VaYikru L’Fanav “AvReich” V’Naton Oto Al Kol Eretz Mitzrayim – He [Pharaoh] had him [Yosef] ride in his second royal chariot and they proclaimed before him “Avrech!” Thus, he appointed him over all the land of Egypt (Gen. 41:43). Both Pharaoh and the Egyptians not only think very highly of Yosef but they are all keenly aware of this unique man and powerful spirit that now resides in their midst. The people have given him the tile “Avrech”. The Talmudic Midrash explains that AvReich is a composite of two words: Av (father) in wisdom and rach (tender) in terms of years. Indeed several verses later (41:46), the Torah tells us: V’Yosef Ben Shloshim Shanah– Now Joseph was thirty years old. The miracle from the perspective of those who were affected by Yosef and the Thanksgiving that Yosef should be offering to God, was the fact that such a young man, at age 30, had so much wisdom. There are not many 30 year olds who become the second most powerful person in a national superpower. Perhaps the miracle for Yosef was that throughout all of his ups and downs, he was able to learn from all those experiences. Those experiences, coupled with Yosef ability to express himself to Pharaoh suggest that within Yosef’s soul, was a great reservoir of wisdom, so much so that even the Egyptians recognized Yosef’s wisdom “AvReich”.

As we prepare for Thanksgiving and Chanukah in our home, we are all keenly aware of how our children have grown and matured from the previous year. We are both thankful for the fact that we have witnessed their physical, intellectual emotional and spiritual growth. We are aware of the miracle of having arrived at this moment in time and we are able to celebrate it: Baruch Atah Adoshem Elokeinu Melech Ha’Olam Sh’HeChiYanu, V’KiYaManu, V’Higianu LaZMaN HaZeh. Praise be are You O Lord, Our God, Ruler of the Universe who has kept us alive, sustained us and brought us to this season.

Peace,

Rav Yitz

Talk About Your Plenty, Talk About Your Ills (Robert Hunter & Jerry Garcia, Phil Lesh "St. Stephen")

It never ceases to amaze me that just when I can catch my breath, when there is a lull in the schedule:, no major events to plan, no carpooling, and things seem pretty quiet, and I sigh and think to myself that I have a respite from problems, from enormous expenses, or a busy schedule; in a blink of an eye that lull is gone and the next storm, the next crisis, the next batch of hurt feelings, misunderstandings tears me away from the quiet and the calm. Yes, being the parent of adolescents sometimes feels like being an eyewitness to a horrible pre-teen soap opera. “She was mean”, “they didn’t invite me to the party”, and “she was supposed to study with me but went with another friend instead”. All these ups and downs seem associated with our daughter and her friends. Cynically speaking, it seems to me that maybe if she had no friends, then there would not be so many dramatically emotional ups and downs.

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 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 home of one of Pharaoh’s courtiers. The brother’s explain to their father that Yosef was killed by a wild beast. 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 and even rape. Yosef was removed from the home and sent to prison. While in prison, Yosef again helped run the prison and the prison did well, and the warden did well. Yosef became known for an ability to interpret dreams. So there, in prison, Yosef did well and managed to make a life for himself.

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. Then 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. He has tasted the joy of life as well as its bitterness. He has had tremendous gains as well as losses. The ups and downs are not only confined to the fortune and misfortune of Yosef’s life. 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 going from south to north or up. However the phrase Emek Chevron is very problematic. Rashi 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 is confused. 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 that there is calm and even problem free; the reality is that human beings are far too complex to have “quiet and boring”. We engage in relationships, we are social beings, we are spiritual beings. We think and we feel. As one daughter has started adolescence and one is on the brink, let’s just say that they socialize more, think more and definitely feel more than those of us who are a little grayer and a little wiser. Life will always have its ups and downs. However what Yosef teaches us is 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

A Young Man's Dream of Growing Up (Merle Haggard - "Mama Tried")

A few days ago, when there was a lull in the evening, the homework was done, the showers were taken, the teeth were brushed, the pajamas were on, and the piano had been practiced, my seven year old son and I were about to read together. I asked him how school was and he started to get upset when he described his day. He didn’t tell me anything about school per se, but rather focused upon the social life of recess and the laws of the playground. “Abba, they teased me because I am short”. I asked him if that upset him, even though I could see it on his face. He said he wanted to cry but didn’t. He asked how much longer will he be short. He mentioned that he didn’t want to be out there with his other friends for recess anymore. “Abba, they were so mean, I don’t want to go back to school tomorrow.” I smiled and hugged him. I remember this conversation. This conversation occurred numerous times when I was a child. “You're going to school otherwise you will feel even shorter.”

This week we read from Parsha VaYeishev. The focus of the narrative shifts from Yaakov to the adventures or rather the misadventures of Yaakov’s beloved son Yosef. We are all familiar with Yosef. Evidence of Yaakov’s love and favoritism is manifest in the second pasuk (verse) of the Parsha: Eileh Toldot Yaakov, Yosef Ben Shva Esrei Shanah Hayah Roeh et Echav B’Tzon. These are the generations of Yaakov – Yosef was 17 years old and was a shepherd with his brothers (Gen 37:2) Even before we meet the brothers in the narrative from Yaakov’s only concern was Yosef. Normally when we have read the phrase Eileh Toldot – These are the generations, we read about the generations of the ancestor, whether it was Adam, Noach or Esav we read about all the offspring and generations leading to the next main character. While the Torah tells us that Yaakov favored Yosef, it doesn’t become explicitly evident until we read that Yosef tells his father about his brother’s bad behavior and is rewarded with the Coat of Many Colors.

The Torah tells us that the brothers hated him and that Yosef was acutely aware of this. V’Lo Yachlu Dabro L’Shalom – They (the brothers) could not speak peaceably towards him. Rashi explains that they expressed their hatred right to Yosef’s face. They didn’t try to conceal at all but let him know in no uncertain terms how they felt about him. Knowing how his brother’s felt about him, Yosef shares not one dream but two dreams. Not only does he tell them e that someday in the future they will bow down to him, but he reminds them again. First he tells them through the illusion of the corn sheaves bowing towards his corn sheave. Next he shares the dream of the heavenly constellations bowing to him as well: eleven stars, the sun and the moon all bowed down to him. Not only does he share this with brothers who hate him and obviously hate him even more, but he shared this with his father. The brothers’ response is obvious. VaYeKanu Vo Echav – So his brothers were jealous of him.

Yaakov’s response is far more mysterious and perhaps troubling. V’Aviv Shamar et HaDavar- But his father kept the matter in mind. “Keeping the matter in mind” could mean several very different things. Rashi explains that Yaakov waited to see when Yosef’s dream would come to fruition and so he guarded it faithfully. For Yaakov, Yosef’s dream was inevitability, a Navuah – a prophecy like the one his mother received while pregnant with him and his brother Esav. Rashi’s comment never suggests that Yaakov was upset at Yosef for sharing the dream with him or the eleven brothers. R’ Ovadia Sforno – the great 16^th century Italian Rabbi, speaking five centuries after Rashi interprets Yaakov’s actions in an even stronger tone that Rashi: He was convinced that it was a true dream and he looked forward to its realization as our sages tell us ‘ One is jealous of all except his son and his student’ (Sanhedrin 105b).

While most, if not all the classical Meforshim (commentators) interpret Yaakov’s response in a similar vein: that Yaakov faithfully waited to see and perhaps even hoped for the day when Yosef’s dream would become reality; that interpretation doesn’t make sense when we evaluate Yaakov’s actions in the psukim immediately following “his keeping the matter in mind”. We are told that the brothers have the herd in Shechem and VaYomeir Yisroel el Yosef Halo Achecha Ro’im BiShchem L’Cha V’Eshlacha Aleihem – And Israel (Yaakov) said to Joseph, ‘Your brothers are pasturing in Shechem, are they not? Come, I will send you to them… Lech Nah R’eh et Shalom Achecha v’Et Shalom HaTzon, V’Hashiveinu Davar – Go now, look into the welfare of your brothers and the welfare of the flock and bring me back word” (Gen. 13-15). Didn’t Yaakov know how his 11 sons felt about Yosef? If so, how could he have knowingly sent him to see them and, even worse, for the express purpose of reporting back to Yaakov? Does Yaakov want to put Yosef into a very bad situation where he could be hurt? We say that Yaakov was not very aware how his 11 sons felt towards Yosef, and then we have a real problem with Yaakov as a parent. Even so, Yosef knew how the brothers felt towards him.

A more modern interpretation, and perhaps a more personal interpretation suggests that while Yaakov favored Yosef to a fault and Yaakov held the matter of the dreams close to himself in the hopes that someday Yosef’s dream would become a reality, Israel is a different type of aspect within Yaakov. The Israel aspect of Yaakov understood what Yaakov did not. Yosef also understood what Yaakov failed to understand. Yes, the brothers hated Yosef. Yes Yosef’s dream was unpleasant for the brothers to hear and certainly let to increased jealousy and animosity. Like Israel was so named because he wrestled with and was victorious in overcoming his conflict with Esav, Yosef needs have the confrontation with his brothers. So when Israel calls to Yosef and tells him that he has to go to the brothers, Yosef responds Hinneni –“ Here I am” meaning that he is present and ready for duty with no questions and no hesitation. Yosef’s father kept the matter in mind because he understood that just like he had to deal with his brother, better that Yosef should deal with his brothers, and all the teasing and all the anger sooner rather than allowing two decades to pass before you deal with it. In a sense Yaakov kept the original matter in mind to be used when Yosef had the opportunity to grow up a little and develop a better sense of humility.

I told my son that they used to tease me because I was so short. I told him that I felt crummy. I told him that I remember distinctly coming home one Sunday afternoon after playing football with the guys. They kept teasing me and I became angry. I remember weeping to my father telling him how I hated being the shortest kid out there. He asked me one question, and I asked my son. “Do you feel short? I remember answering “no”, and happily my son answered “no” as well. I then gave my son the same advice as he gave me. Then you march yourself back there and play big, you outwork, outhustle and outthink the other guy, and if they tease you just do your best. You can’t control when you grow taller, but you will. So become better than those kids who tease you. Sometimes Shaleim – becoming complete means getting right back in there to taking your lumps and confronting whatever needs to be confronted. Only then can one achieve Shalom – peace.

Peace,

Rav Yitz