BURY ME NOT – by Rabbi Baruch Cohon – Va-y’khi

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BURY ME NOT – by Rabbi Baruch Cohon – Va-y’khi – Gen.47:28-50:26

Remember this one? 

Oh bury me not on the lone prairie,                                                                                 

These words come low and mournfully                                                                                

From the pallid lips of a youth who lay                                                                      

On his dyin’ bed at the close of day….

By my father’s grave oh let me be                                                                                        

And bury me not on the lone prairie.

That sad young cowboy had good company.  None other than the patriarch Jacob.  In this week’s Torah reading, he calls in his favorite son Joseph and makes him swear not to bury his father in Egypt.  His last request is to be buried in the Cave of Machpelah where his parents and his wife Leah lie.  Like so many other mortals facing the end of life, he wants to go home.

          Our commentators cite a few other reasons not to bury Jacob in Egypt, not even in a pyramid.  After his years in Egypt, Jacob evidently became well respected, and might rate a distinguished tomb.  But he does not want one, not there.   Rashi and the Klee Yokor detail three factors behind this oath that Jacob requires of Joseph.  One concerns lice, which inhabit Egyptian soil and would attack the body.  Worms are bad enough, but lice??  (Actually tradition states that there were seven people whose bodies the worms could not devour, and Jacob was one of them.  No word about lice.)  A second one concerns the Egyptian custom of gathering at the tomb of an honored man and conducting pagan worship.  Jacob’s grave should not prompt idolatry.  And the third consideration is the tradition that when the Messiah comes, those buried outside the Land of Israel will have to roll underground all the way there to be revived.  All things considered, Jacob says “take me out of Egypt, let me lie with my fathers, and bury me in their burying-place.” 

          So Joseph does.  And the rest of Jacob’s family goes with him – the entire people.  When they stop in Atad, east of the Jordan en route to Machpelah, they observe seven days of deep mourning, the same week of shiv’a that Jewish families still sit, although now we do so after the burial.  When Jacob’s family does it, the local population sees them and concludes that this must be a very sad day for Egypt.  Actually we read here that Egypt mourned Jacob for 70 days.    Flags at half-staff perhaps? 

Maybe something more.  Jacob, who immigrated there at Joseph’s call to save his family from starvation, then set an example of a noble patriarch, and inspired Egypt’s respect.   As other outstanding characters, from Martin Luther King to Mahatma Gandhi and now to Nelson Mandela, leave a memory that all human beings can honor, so Egypt could honor Jacob.

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PHARAOH’S SUBSIDY – by Rabbi Baruch Cohon – Vayigash

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PHARAOH’S SUBSIDY – by Rabbi Baruch Cohon – Vayigash, Gen.47:13-20

          Depression, recession, famine – all hit Egypt at once.  Those seven years of plenty that Pharaoh dreamed about in fact got submerged in the following seven years of misery.   For his government, unemployment was not the issue.  Hunger was.  Since his government consisted primarily of Joseph, that was who had to deal with the hungry people.  He sold them the food he had stored away during the prosperous years.  Now they ran out of money, so they gave up their cattle.  When they ran out of cattle they gave up their land.  So, in effect, they lost whatever liberty they had, and became servants to Pharaoh.

          By modern standards, Pharaoh’s policy is familiar.  Tax the public when times are good, then subsidize them when economic disaster hits.  Make them dependent on the administration, and they lose their liberty.  Now you’ve got them.

          Joseph managed to rescue his father and family from starvation by immigrating them to Egypt, but once he and his generation were gone, the succeeding Pharaoh enslaved his descendants.  And while Joseph was in power, he developed the soup-kitchen administration that resulted in the Torah’s simple statement: “The land became Pharaoh’s.”  Of course life was much simpler in Joseph’s time.   He didn’t have to go through intermediate stages like health-care plans and national security administrations.  He just fed the starving peasants. 

          We can learn many other things from this week’s Torah reading – like the value of family loyalty, like bringing your loved ones to a better place, and forgiving past wrongs they might have done to you.  This year  perhaps Pharaoh’s subsidies are worth considering.

 

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THANKSGIVIKKAH?? – by Rabbi Baruch Cohon

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THANKSGIVIKKAH?? – by Rabbi Baruch Cohon

Although my blog usually discusses the weekly Torah reading, let’s make an exception this week.  This week the Torah continues the story of Joseph, and many writers dealt with that.  Try Thomas Mann for one.  What’s particularly unusual this week is the coincidence of Hanukkah and Thanksgiving. 

In my family, this coming weekend we will celebrate not one, not two, but three happy events. 

Hanukkah brings us good company and food and songs.  And gifts – traditionally Hanukkah gelt(holiday money), but generally translated into merchandise.  And of course we illuminate the house with those bright menoros, adding one candle each night until we reach the total of 8, to fulfill the duty ofparsumey nissa (advertising the miracle).  The miracle of Hanukkah, we learn, was not the military victory, unlikely though that was.  It was the dedication of the Temple which had been polluted by the idolatry of the invaders, with the famous little one-day jug of oil that burned for 8 days!

Thanksgiving brings us the great American harvest festival, which our pioneers modeled after the Biblical Succos holiday, and shared with their Wampanoag Indian neighbors.  Just for an added dimension, we can note that a second reason for the 8 days of Hanukkah was the fact that as long as the Greeks and Syrians occupied Jerusalem the Jews could not observe the 8 days of Succos and Shmini Atzeres in the holy Templeso after the Maccabees drove the invaders out, they celebrated those days late.

On this wonderful weekend we also celebrate the Bat Mitzvah of our youngest grandchild, Cipora Anjy Cohon.  Otherwise known as CeCe.  In 2000 she was born on the 4th day of Hanukkah, which in that year fell on Dec. 25th.   A local TV station sent a crew to the hospital to film “the first Christmas baby of the new millennium” – only to discover that it was the rabbi’s daughter.  “I guess we’ll call this one a Hanukkah baby,” said the reporter.  This year CeCe will be a Hanukkah adult!

Check Hanukkah on the internet and you will find many predictions that the calendar coincidence of Hanukkah and Thanksgiving will not happen again for some 70,000 years or more.   I can say with all confidence that our triple occasion will not happen again for even longer.

“Thanksgivikkah” greetings to one and all.

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WHAT ARE YOUR DREAMS WORTH? — by Rabbi Baruch Cohon — Vayeshev — Gen. 37-40

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WHAT ARE YOUR DREAMS WORTH? — by Rabbi Baruch Cohon — Vayeshev — Gen. 37-40

This week’s Torah reading begins the classic biography of all classic biographies, the story of Joseph.  Biblical Joseph was indeed a fascinating character.  Besides being his father’s favorite — and therefore hated by his brothers — and besides enduring slavery and imprisonment in a foreign country, he suddenly became prime minister of that country, Egypt, and saved his entire hostile family from famine by immigrating them.  Only after his death did a new king “who knew not Joseph” enslave his people.  He also gave his name to more men since then than anyone else.  You might be Yosef or Jose, Hosip, Josef (however your language spells it) or plain old Joe, you bear the name of our fourth patriarch.
Before he did any of those things, however, Joseph distinguished himself as a dreamer.  Maybe you have dreams that you can’t remember in the morning?  He remembered his dreams.  Not only that, but they came true.  He even found that he could interpret other people’s dreams.  Joseph was confident that dreams belong to G-d, and he consulted Divine wisdom to find their meaning.  When two Egyptian officers shared his prison cell, they both had dreams that puzzled them.  Joseph listened to their description and predicted their fortunes.  The Chief Butler would be acquitted and returned to duty in the royal palace.  The Chief Baker would be condemned and executed.  And so it happened.  That did not produce any positive results for Joseph, not right away.  The last sentence of our reading says “the sar hamashkeh (the prince bartender) did not remember Joseph; he forgot him.”  Don’t expect gratitude for your dreams or your vision.
Of course next week we will read about how the same chief butler comes forward — when he sees a chance to gain points with the king — and admits his failure to acknowledge Joseph.  Acting on his testimony, Pharaoh will free Joseph from prison and listen to his prophecy.
That’s what our dreams can do for us.  Lift us from prison to prophecy, from the bondage of today’s trouble to the vision of tomorrow’s triumph.  Asleep or awake, value your dreams.
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WE STRUGGLE – by Rabbi Baruch Cohon – Vayishlakh

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WE STRUGGLE – by Rabbi Baruch Cohon – Vayishlakh – Gen.32-36

          On the way home from Haran to Beer Sheba, Jacob camps for the night.  Knowing that his brother Esau is still his enemy, and was seen coming to meet him with 400 men presumably armed for war, he divides his people and property into two camps.  Leaving the women and children and the animals and their herders on the near side of the river, he himself crosses the river and sets up his own camp on the far bank.  A decoy, if you will, to occupy Esau’s expected attack and thus save most of Jacob’s family.  He pauses to reflect on the change in his fortune since his trip to Haran.  “With my staff I crossed this river.  And now I became two camps!”  He gives thanks.  And then he lies down.

          But he does not sleep.  “A man wrestled with him until dawn.”  Was his opponent really a man, a human being?  Or was he an angel?  The Torah does not come out and say as much, but the hint is there.  The word ish – a man – is interpreted as the guise this supernatural attacker used.  And when asked for his name, he refuses to give it.  Unable to beat Jacob, he says “release me, for day is breaking.”  Clearly he operates only at night.  Jacob understands that this is no ordinary wrestler.  So he says “I will not release you until you bless me.”  What he does is give Jacob a new name.  That new name is Israel, from the word sarita – “you struggled” – as he explains, “you struggled with gods and with men, and you prevailed.”  In Jacob’s case, his struggle triumphed over Laban’s idols in Haran, as well as over the tricky father-in-law himself, and now over this mysterious attacker sent to test him, and hopefully over his murderous brother.  For his descendants from that day to this, the struggle pitted them against physical, spiritual and political enemies worldwide.

          Yes, the very name Israel signifies struggle.  And here is another fact about that name.  Hebrew words all have 3-letter roots.  So does this name.  Its root word is S-R-H – the identical letters in the name of our people’s mother Sarah, Jacob’s grandmother.  She, too, had her struggles.  It was her persistence that convinced Abraham to make Isaac his principal heir, and not Ishmael.  So she, too, prevailed.

          To all the Sarahs and all the Jacobs of ancient and modern times, listen to the Torah sayingvatukhal – “You prevailed!”

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