Judaism

“The Making of a Concerned Jewish Leader”
(updated and revised from Shemot 5763-2002)

Who is the child Moses, and how does he merit to become the “savior” of Israel? Both the biblical texts and the Midrashic elaborations give us hints to help us understand how a child who is raised in Pharaoh's court, becomes such a devoted and dynamic Jewish leader. The fact that he is raised by his biological mother, Yocheved, until he is weaned, is undoubtedly a critical factor. Although tradition is purposely ambiguous, Moses not only receives his rearing from his mother and his sister as a young child, but also from Bitya, the daughter of Pharaoh, who may very well be the secret hero in Moses' life, and consequently, a key player in the destiny of the Jewish people.

“How Important is Timing?”
(updated and revised from Vayechi 5763-2002)

When blessing his children, Jacob says of Reuben that he has all the natural advantages of the firstborn child in rank and in power. Jacob then retreats suddenly, declaring that Reuben is impetuous like water and therefore cannot be the foremost. As we study the actions, deeds and words of Reuben, we find a good person--good-hearted and well-intentioned. Reuben is always ready to do the right thing. Unfortunately, his timing is off, intending to do the right thing, but, unfortunately, at the wrong time. As important as actions and words are, timing is just as critical.

“Joseph Reveals Himself to His Brothers:
The Triumph of Jewish Identity”
(updated and revised from Vayigash 5763-2002)

Although Joseph remains thoroughly committed to G-d and to monotheism, he seems to be rather ambivalent about his own "Jewish identity." As soon as Joseph is summoned to Pharaoh, he shaves and changes his clothes. After he successfully interprets Pharaoh's dreams, he is dressed in garments of fine linen and has a gold chain placed around his neck. Pharaoh then gives him an Egyptian name, Tzofnat Panayach, and an Egyptian wife, Osnat, the daughter of Potiphera, the High Priest of On. Joseph even gives his children names that are critical of his previous life in Canaan and extol life in Egypt. In the end, however, Joseph dramatically re-embraces his identity--a true triumph of Joseph's inner spirit.

“In Those Days, in These Times”
(updated and revised from Mikeitz 5763-2002)

The story of Joseph may be seen as the saga of an assimilator, struggling with his identity, very much paralleling the struggle of the Traditionalists and the Hellenists in the 2nd Century B.C.E. While it appears to be an ancient story with an ancient theme, we contemporaries often fail to acknowledge the subtle assimilation that is taking place today as well. This powerful force is exacting a heavy toll on our people today, even among some of the most committed Jews. The spiritual battle of Chanukah continues today.

“The Two Sides of Joseph”
(updated and revised from Vayeishev 5764-2003)

Joseph, the child that Rachel bears after many years of barrenness, is an answer to her prayers. But Joseph soon becomes a thorn in the side of his brothers. How does a child who is both adored by his parents and loathed by his siblings, develop? In this case, he becomes a Master of Dreams, a father of two tribes, and viceroy of the mightiest empire of the ancient world.

“We Can Forgive the Arabs for Killing Our Children...”
(updated and revised from Vayishlach 5763-2002)

As we delve deeper into the study of Torah, we often find that seemingly insignificant verses in the Torah contain revolutionary insights about life. In 1972, Golda Meir made a widely acclaimed statement: “We can forgive the Arabs for killing our children, but we cannot forgive them for forcing us to kill their children.” Who would ever imagine that our commentaries find the possible original source of this message in parashat Vayishlach?