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Kol Rina an Independent Minyan Parashat Miketz Shabbat Rosh Chodesh Chanukah December 8, 2018 *** 30 Kislev, 5779

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Kol Rina an Independent Minyan Parashat Miketz Shabbat Rosh Chodesh Chanukah December 8, 2018 *** 30 Kislev, 5779 Kol Rina An Independent Minyan Parashat Miketz Shabbat Rosh Chodesh Chanukah December 8, 2018 *** 30 Kislev, 5779 Kol Rina – An Independent Minyan, is a traditional egalitarian community. We are haimish (homey/folksy), friendly, participatory, warm and welcoming. We hold weekly services in South Orange as well as holiday services and celebrations which are completely lay led. We welcome all to our services and programs from non-Hebrew readers to Jewish communal and education professionals. Today's Portions 1: 43:16-18......................p. 265 2: 43:19-25......................p. 265 3: 43:26-29......................p. 266 4: 43:30-34......................p. 267 5: 44:1-6..........................p. 268 6: 44:7-10........................p. 268 7: 44:11-17......................p. 269 On Shabbat Rosh Chodesh Chanukah 8: Numbers 28:9-15........….p. 930 maf: Numbers 7:42-47....… p. 808 Haftarah:Shabbat Chanukah Zechariah 2:14-4:7..........….p. 1270 Miketz in a Nutshell https://www.chabad.org/parshah/article_cdo/aid/3213/jewish/Mikeitz-in-a-Nutshell.htm Joseph’s imprisonment finally ends when Pharaoh dreams of seven fat cows that are swallowed up by seven lean cows, and of seven fat ears of grain swallowed by seven lean ears. Joseph interprets the dreams to mean that seven years of plenty will be followed by seven years of hunger, and advises Pharaoh to store grain during the plentiful years. Pharaoh appoints Joseph governor of Egypt. Joseph marries Asenath, daughter of Potiphar, and they have two sons, Manasseh and Ephraim. Famine spreads throughout the region, and food can be obtained only in Egypt. Ten of Joseph’s brothers come to Egypt to purchase grain; the youngest, Benjamin, stays home, for Jacob fears for his safety. Joseph recognizes his brothers, but they do not recognize him; he accuses them of being spies, insists that they bring Benjamin to prove that they are who they say they are, and imprisons Simeon as a hostage. Later, they discover that the money they paid for their provisions has been mysteriously returned to them. Jacob agrees to send Benjamin only after Judah assumes personal and eternal responsibility for him. This time Joseph receives them kindly, releases Simeon, and invites them to an eventful dinner at his home. But then he plants his silver goblet, purportedly imbued with magic powers, in Benjamin’s sack. When the brothers set out for home the next morning, they are pursued, searched, and arrested when the goblet is discovered. Joseph offers to set them free and retain only Benjamin as his slave. Haftarah in a Nutshell: Zechariah 2:14-4:7 https://www.chabad.org/parshah/article_cdo/aid/598114/jewish/Haftorah-in-a- Nutshell.htm This haftorah contains a vision of the golden Temple Menorah, whose daily kindling is discussed in the opening of this week's Torah reading. This prophecy was communicated by Zechariah shortly before the building of the Second Temple. The haftorah opens with a vivid depiction of the joy that will prevail when G-d will return to Jerusalem: "Sing and rejoice, O daughter of Zion, for, behold! I will come and dwell in your midst, says the L-rd." The prophet then describes a scene in the Heavenly Court: Satan was seeking to incriminate Joshua, the first High Priest to serve in the Second Temple, because of the "soiled garments" (i.e. sins) he was wearing. G-d himself defends the High Priest: "And the Lord said to Satan: The Lord shall rebuke you, O Satan; the Lord who chose Jerusalem shall rebuke you. Is [Joshua] not a brand plucked from fire?" I.e., how dare Satan prosecute an individual who endured the hardships of exile? "And He raised His voice and said to those standing before him, saying, 'Take the filthy garments off him.' And He said to him, 'See, I have removed your iniquity from you, and I have clad you with clean garments.'" G-d then proceeds to outline the rewards awaiting Joshua if he and his descendents follow G-d's ways. The ultimate reward is, "Behold! I will bring My servant, the Shoot, " an allusion to Moshiach, the Shoot of David. Zechariah then describes a vision of a golden seven-branched Menorah. An angel interprets the meaning of this vision: "This is the word of the Lord to Zerubbabel [descendent of King David, one of the protagonists in the building of the Second Temple], 'Not by military force and not by physical strength, but by My spirit,' says the Lord of Hosts." Meaning that Zerubbabel's descendent, Moshiach, will have no difficulty in his task, it will be as simple as lighting a menorah. FOOD FOR THOUGHT The Universal and the Particular: Miketz 5779 by Rabbi Jonathan Sacks http://rabbisacks.org/universal-particular-mikketz-5779/ The story of Joseph is one of those rare narratives in Tanach in which a Jew (Israelite/Hebrew) comes to play a prominent part in a gentile society – the others are, most notably, the books of Esther and Daniel. I want here to explore one facet of that scenario. How does a Jew speak to a non-Jew about God? What is particular, and what is universal, in the religious life? In its approach to this, Judaism is unique. On the one hand, the God of Abraham is, we believe, the God of everyone. We are all – Jew and non-Jew alike – made in God’s image and likeness. On the other, the religion of Abraham is not the religion of everyone. It was born in the specific covenant God made with Abraham and his descendants. We say of God in our prayers that He “chose us from all the peoples.” How does this work out in practice? When Joseph, son of Jacob, meets Pharaoh, King of Egypt, what concepts do they share, and what remains untranslatable? The Torah answers this question deftly and subtly. When Joseph is brought from prison to interpret Pharaoh’s dreams, both men refer to God, always using the word Elokim. The word appears seven times in the scene,[1] always in biblical narrative a significant number. The first five are spoken by Joseph: “God will give Pharaoh the answer He desires … God has revealed to Pharaoh what He is about to do … God has shown Pharaoh what He is about to do … The matter has been firmly decided by God, and God will do it soon” (Gen. 41:16-32). The last two are uttered by Pharaoh himself, after Joseph has interpreted the dreams, stated the problem (seven years of famine), provided the solution (store up grain in the years of plenty), and advised him to appoint a “wise and discerning man” (Gen. 41:33) to oversee the project: The plan seemed good to Pharaoh and all his officials. So Pharaoh asked them, “Can we find anyone like this man, in whom is the spirit of God?” Then Pharaoh said to Joseph, “Since God has made all this known to you, there is no one so discerning and wise as you. You shall be in charge of my palace…” (Gen. 41:37– 39) This is surprising. The Egypt of the Pharaohs was not a monotheistic culture. It was a place of many gods and goddesses – the sun, the Nile, and so on. To be sure, there was a brief period under Ikhnaton (Amenhotep IV), when the official religion was reformed in the direction of monolatry (worship of one god without disputing the existence of others). But this was short-lived, and certainly not at the time of Joseph. The entire biblical portrayal of Egypt is predicated on their belief in many gods, against whom God “executed judgement” at the time of the plagues. Why then does Joseph take it for granted that Pharaoh will understand his reference to God – an assumption proved correct when Pharaoh twice uses the word himself? What is the significance of the word Elokim? The Hebrew Bible has two primary ways of referring to God, the four-letter name we allude to as Hashem (“the name” par excellence) and the word Elokim. The sages understood the difference in terms of the distinction between God-as-justice (Elokim) and God-as-mercy (Hashem). However, the philosopher-poet of the eleventh century, Judah HaLevi, proposed a quite different distinction, based not on ethical attributes but on modes of relationship[2] – a view revived in the twentieth century by Martin Buber in his distinction between I-It and I-Thou. HaLevi’s view was this: the ancients worshipped forces of nature, which they personified as gods. Each was known as El, or Eloah. The word “El” therefore generically means “a force, a power, of nature.” The fundamental difference between those cultures and Judaism, was that Judaism believed that the forces of nature were not independent and autonomous. They represented a single totality, one creative will, the Author of being. The Torah therefore speaks of Elokim in the plural, meaning, “the sum of all forces, the totality of all powers.” In today’s language, we might say that Elokim is God as He is disclosed by science: the Big Bang, the various forces that give the universe its configuration, and the genetic code that shapes life from the simplest bacterium to Homo sapiens. Hashem is a word of different kind. It is, according to HaLevi, God’s proper name. Just as “the first patriarch” (a generic description) was called Abraham (a name), and “the leader who led the Israelites out of Egypt” (another description) was called Moses, so “the Author of being” (Elokim) has a proper name, Hashem. The difference between proper names and generic descriptions is fundamental.
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