Shabbat Table Talk for Miketz
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Shabbat Hanukkah, Parshat Miketz Rosh Chodesh Tevet at Anshe
Welcome to Shabbat Hanukkah, Parshat Miketz ANNOUNCEMENTS Mazal tov to Chai Wilensky & Ash Zarkowsky on the birth of a baby boy on Thursday, December 10. Rosh Chodesh Tevet The bris is expected to take place after shacharit on Thursday, December 17, at ASBI. If you would like at Anshe Sholom B’nai lsrael Congregation to help with meals, please visit TakeThemAMeal.com (Last Name: Wilensky/Zarkowsky, Password: Baby Z). May this child's life be filled with the insights of Torah, the warm and supportive love of December 11 – 12, 2015 / 30 Kislev 5776 family and community, and the blessing of good deeds. Amen! Mazal tov to Zahava & Ariel Berkowicz on the bris and naming of their son Judah Emanuel Kiddush this week is co-sponsored by the Lopatin Hospitality Fund. Berkowicz. May this child's life be filled with the insights of Torah, the warm and supportive love of family and community, and the blessing of good deeds. Amen! SCHEDULE FOR SHABBAT Saturday’s Women’s Hanukkah Celebration has been cancelled.Apologies for any inconvenience. Friday, December 11 Thank you to an anonymous donor for sponsoring latkes for this week’s Young Professionals Dinner. Light Candles 4:01 PM Stay updated on the status of the Eruv at twitter.com/lakefronteruv. Mincha, Kabbalat Shabbat & Ma’ariv 4:05 PM To set up an appointment with Rabbi Wolkenfeld, please email [email protected]. If there is something Young Professionals Dinner (by reservation only) 6:15 PM urgent that you need to discuss with him, please call his cell phone at 917-621-5678. -
Parshat Vayigash January 7, 2017 Rabbi Vernon Kurtz
PARSHAT VAYIGASH JANUARY 7, 2017 RABBI VERNON KURTZ The custom to complete the weekly public readings of the Torah every year on the holiday of Simchat Torah finds its roots in Babylonia of the Talmudic Era. The Torah was divided into 54 sections or Parshiyot to allow for the completion of the yearly cycle with the reading of one Parshah every week. This week’s Torah portion, Vayigash, follows the story immediately told in last week’s Miketz. But, the Rabbis seem to be enamored with the old-time serial movies or the modern-day soap operas by leaving us last week with a cliff-hanger of a story and asking us to wait a week to complete it. Last week, towards the end of our Torah reading, the divining cup of the Viceroy of Egypt, Joseph, is found in the food sack of Benjamin. We know that it was a set-up by Joseph as he had instructed his servants to bring Benjamin back to Egypt and send the other brothers on their way to Canaan. The brothers refuse to leave the side of their young brother and are all brought back to stand before Joseph. At that point, the Torah reading last week ends and we are left on the edge of our seats to find out what happened. If this was a mystery novel many of us would not put it down until we knew what had occurred or we would look at the end of the book to find out what happened. Rabbi Zev Leff asks: “Why did the previous Parshah have to end with such a cliff- hanger? Why didn’t the Torah simply extend Parshat Miketz a few more verses and include the resolution of this story? Why do we have to wait a whole week -
Joseph Remembers to Forget Parashat Miketz
Joseph Remembers to Forget Parashat Miketz • Jacob took to note of the relationship • The chief cupbearer did not speak up between Joseph and his brothers (37:11- or remember Joseph once he was “So his brothers were jealous of him, and removed from prison (40:23- “Yet the his father kept the matter in mind”). chief cupbearer did not think of Kept that matter in mind Joseph; he forgot him”). Rashi- he was waiting and looking forward in did not think of Joseph; he forgot him expectation of when it (fulfillment) would come. Bechor Shor- not out of malice but because he forgot. Rashi- did not remember that day or afterwards Ibn Ezra- not in speech or mentally did he remember him. • Chief cupbearer, now, remembers Joseph • The opening of Exodus 1:8 “A new after Pharaoh awoke and is agitated from king arose over Egypt who knew not his dreams. 41:9-12, 13- “The chief Joseph”. cupbearer then spoke up and said to Pharaoh, ‘I must make mention today of Who knew not my offenses’…A Hebrew youth was Rashi- he acted as if he did not know about there with us, a servant of the chief him. steward; and when we told him our dreams, he interpreted them for us, telling each of the meaning of his dream. 13. And as he interpreted for us, so it came to pass”. A Hebrew lad, a servant Rashi- he mentions him with contempt. Unfit for high position, who does not understand our language. Na'aseh V'Nishma, Hanukkah • 42:8, 9: “Joseph recognized his brothers His brothers did not recognize him when but they did not recognize him. -
Parshah Miketz – D'var Torah by Joel M. Bernstein December 28Th 2019
Parshah Miketz – d’var Torah by Joel M. Bernstein December 28th 2019 … for … this week’s Parshah, Miketz, a continuation of the story of Joseph and his brothers… I have reviewed the following scholarly material. UNDERSTANDING GENESIS, a thorough review by one of the most brilliant experts on this part of Torah, Nahum Sarna; TORAH TODAY, a renewed encounter with scripture by Pinchas Peli; review of multiple commentaries from faculty of the Jewish Theological Seminary; Professor Robert Alter, and of course, my favorite source, Rabbi Jonathan Sacks. The titles of my D’var Torah are Remaining Jewish and Appearance and Reality. Except for Chapter 38 of Genesis which is to me a most important chapter demonstrating the process of the beginning of repentance of Judah and his affair with his daughter in law Tamar, the story of Joseph and his brothers from Chapters 37 to 50 is a profound analysis of how a son of Jacob, who literally becomes Egyptian because of his God-given gift of interpreting the dreams of Pharaoh, maintains his identity as a Jew. This idea is as important today as we see assimilation of Jews into secular cultures, intermarriage where the children do not maintain their contact with Judaism, and 3000 years of maintaining Jewish existence as we celebrate the defeat of the Greek-Syrians by the Maccabees slightly over 2000 thousand years ago and today celebrate the Holiday of Chanukah. As the Book of Genesis approaches its conclusion, we realize the significance of names and naming—especially at the heart of the Joseph story. -
Joseph and Asenath
JOSEPH AND ASENATH. BY BERNHARD PICK. INTRODUCTION. THE romance of Joseph and Asenath is founded upon the words of Gen. xH. 45 : "And he gave him to wife, Asenath, the daughter of Poti-pherah, priest of On." Later Judaism took offence that Joseph should have married a heathen woman, and the assertion was therefore made that Asenath, whom Dinah bore to Shechem, was brought up by the wife of Poti-pherah, prince of Tanes.^ How- ever this may be, certain it is that this religious romance was once widely known. A fragment of a Greek text of this legend Fabricius published from a Codex Baroccianus in his Codex pseudepigraphns. Vol. H, 85-102 ; but the complete text according to four manuscripts was first published by Batiffol, Studia patristica, etudes d'ancienne littera- ture chretienne, fasc. 1-2, Paris, 1889-1890. pp. 1-87, and this is the one we follow. The Latin text, which was formerly the main source for the knowledge of the legend, is only an extract. It is printed in Vin- centius Belloracensis (13th century), SpecuJiun historiale, Vol. 1, lib. n, cap. 118-124, and reprinted in Fabricius, Codex pseudepi- graphns, I, 774-784. The complete Latin text from which this extract was taken, was discovered by James in two IMSS. of English origin (13th-14th century) at Cambridge, and is given in Batiffol's work, fasc. 2, pp. 89-115.- According to Batift'ol, the translation, like that of the "Testaments of XH Patriarchs," may have been ^ So the Targum Jonathan on Gen. xli. 45. In the Bible we read nothing of Dinah's daughter. -