The End of the Story

Parshat Vayigash
Genesis 44:18-47:27

Due to the importance of Chinese food and a movie (it's a holiday, after all, and minhagim, traditions, are a vital part of all family celebrations), JFL will take a short break from this week's parsha.

For an interesting commentary on the end of Joseph's story, check out this Shabbat Table Talk from a few years back, courtesy of the Union for Reform Judaism.

Here's the g-dcast for Vayigash, for your viewing pleasure.

Moving on Up

Parshat Miketz
Genesis 41:1-44:17

Two years have passed since Parshat Vayeishev and Joseph remains in prison. One night, Pharaoh has two dreams w hich no one in his court can interpret. The cupbearer recalls from his own time in prison that Joseph interpreted dreams correctly, and tells Pharaoh of this talented Hebrew prisoner. Pharaoh calls upon Joseph and tells him of his dream. Joseph tells Pharaoh that dreams and interpretation come from God as messages, and that both of his dreams - dreams of fat and skinny cows and dreams of full and shriveled ears of corn - carry the same message - there will be seven years of plenty followed by seven years of famine. Pharaoh places Joseph in charge of food collection during the years of plenty and the subsequent food distribution during the years of famine. Joseph is given an Egyptian name, Tzaf'nat Panayach, and a wife, Asenat.

Meanwhile, back in Canaan, Jacob, who has since had two more soons, Manasseh and Ephraim, is forced to send his sons to Egypt to buy grain during the famine. Jacob keeps Benjamin at home. When they arrive, Joseph recognizes his brothers but the opposite is not true. Hiding his identity, Joseph accuses them of being spies and decides to test them. He tells them to return to Egypt with their youngest brother, Benjamin. They are given grain, and each is secretly given back his money. Joseph keeps Simeon as a hostage until the brothers come back with Benjamin.

When the brothers return to Canaan and tell Jacob of the demand, he initially refuses to send his beloved Benjamin, until he realizes that the severe famine and their need for food might call for undesirable actions. Benjamin accompanies his brothers on their return trip to Egypt, where Joseph continues the test. After placing grain in their sacks, he again secretly returns their money. However, this time, he also places a silver goblet in Benjamin's bag. When his brothers leave to return to Canaan, Joseph sends his men after them, accusing them of theft. The parsha closes with Joseph declaring that Benjamin must remain in Egypt as his slave, but the other brothers are free to go.

Questions for your Shabbat table:

• The stories of Joseph often revolve around dreams - what makes dreams so interesting? They are often found to be important in many cultures around the world - why do you think this might be?
• Pharaoh, who was impressed with Joseph's ability to interpret dreams, calls him "discerning" and "wise" - what do YOU think makes someone wise?
• Joseph correctly interprets Pharaoh's dream as fortelling of years of plenty and years of famine. What causes famines? Is there anything you can do to help those who suffer from famine?
• When his brothers arrive in Egypt, Joseph decides to test them. Do you think he was acting out of revenge or was he trying to find out if he could trust them?
• Have you ever wanted to get even with someone who did something wrong to you? What did you choose to do? How did you feel afterwards?

For your viewing pleasure, the cartoon version of Miketz, from g-dcast.com:

Do You Believe in Miracles?

The year was 1980, and the Winter Olympics were being held in Lake Placid, NY. The United States’ ice hockey team, comprised primarily of amateur and collegiate players, played in a medal round game against the Soviet Union, who had won every Olympic gold medal in hockey save one since 1956 and whose team was widely considered to be the best hockey team in the world. It was your typical David vs. Goliath situation with the added tension of the Cold War. As in previous games, the Americans fell behind quickly but kept up with the Soviets, never falling more than one goal behind. With ten minutes left in the game, Mike Eruzione was left undefended and managed to get a shot past the Soviet goalie, giving the Americans a 4-3 lead. Jim Craig, the American goalie, withstood a series of Soviet shots to finish the match, and as the clock began to creep closer to the end of the game, the patriotic American crowd, along with Al Michaels, who was calling the game for ABC, was whipped into an unbelievable fervor. With just seconds left in the game, Michaels delivered his famous call, “Do you believe in miracles?”

The American victory over the Soviets, voted the greatest sports moment of the twentieth century by Sports Illustrated, was an amazing, improbable win. But was it, as Michaels stated, a miracle? According to the Merriam-Webster dictionary, a miracle is “an extraordinary event manifesting divine intervention in human affairs.” There are plenty of examples of God intervening in the physical world; however it is not clear that the Miracle on the Ice was one such example.

We learn, through the story of Hanukkah, that the word nes is typically translated from the Hebrew to mean “miracle” – the phrase nes gadol haya sham, “a great miracle happened there,” is inscribed on dreidels with the first letter of each word in Hebrew adorning each side, possibly to remind us of God’s intervention in human history on behalf of the Jews. The word nes actually means “sign” or “wonder,” so what, exactly, is a miracle?

The holiday of Hanukkah celebrates two different miracles. The first is that of the cruse of oil, whose contents, enough to realistically last for only one day, burned steadily for eight full days. The other is the improbable victory of the Maccabees over their oppressors – it is actually this miracle referenced in the Rabbinic prayer for Hanukkah, Al HaNisim, which ignores the oil entirely and speaks of a general phenomenon whereby God helps humans bring about miraculous rescues from historical oppressors. The miracle of the oil is the miracle of amazing events happening to humans, while the miracle of the military victory is the miracle of human action with divine influence.

This is not the miracle of a passive people – the Maccabean victory as an exemplar does not undermine human effort but rather causes it to be redoubled.

What does this mean for us today? Perhaps the best piece of advice can be found in the Talmud: “Do not depend on miracles” (Pesachim 64b). It is a teaching that advocates personal responsibility and action – we should not rely solely on a supernatural event to improve our world or situation. While it is quite a stretch to call the 1980 Miracle on the Ice a miracle, it is obvious that the American team did not passively expect their victory to happen for them – they worked hard for what they earned, with or without any divine intervention. Just as we might not know if we will experience a true miracle in our life, so too should we live a life of personal responsibility and action.

Discuss the following with your family:

• During Hanukkah, we celebrate miracles. What is your definition of a miracle?
• Think about a moment that felt miraculous to you and tell the rest of the family about it. What made it feel so special?
• In II Maccabees, we are told to celebrate the victory of the Jews and the recovery of the Temple and Jerusalem – it is only 500 years later, when writing the Talmud, that the Rabbis tell the story of the miracle of the oil – Why would the rabbis want to stress the miracle of oil over the military victory? Why is that story still so popular?
• If we listen to the Talmudic teaching, “Do not depend on miracles,” and look to the military victory in the Hanukkah story as an example, how does this change your view on personal responsibility to the world around us? What are some things you can do to help make miracles happen?

Hanukkah Hints

When Jewish children are asked to name their favorite holidays, Hanukkah is always a popular choice. This probably does not come as a surprise to any of us. In fact, among the respondents to the 2001 National Jewish Population Survey, 72% indicated they light Hanukkah candles. In terms of Jewish connection, this holiday ritual was surpassed only by “holding/attending a Passover seder,” an act undertaken by 77% of the adults surveyed. For many Jews, children and adults alike, Hanukkah is a holiday that resonates with and excites us. Some people look forward to the aroma of latkes frying in their kitchens or the sound of children playing dreidel with gelt or candy pieces. For others, it is the light of the Hanukkah candles shining brightly for eight nights. Many enjoy the acts of giving and receiving gifts throughout the holiday. Wherever you find your pleasure in this joyful holiday, I invite you to consider some possible ways to add to your holiday of lights celebration this year.

• We light the hanukkiah (menorah) during the darkest time of the year. Before lighting the candles, take your family for an evening walk. Go outside together and feel how dark it is, then come inside out of the cold and light the hanukkiah. It is a great way to feel the contrast between the darkness outside and the brilliance of the Hanukkah lights.
• When considering the tastes and aromas of Hanukkah, many Jews think immediately of latkes frying in oil. A lesser known culinary connection for the festival of lights is the tradition of eating food made with dairy products in honor of Judith. While her story, a piece of midrash found in the Talmud, is not part of the traditional Maccabean tale behind Hanukkah, Judith is honored in two ways. The Shulchan Arukh, the Code of Jewish Law, specifies that while the Hanukkah lights are burning, no one is to engage in work, especially women – some attribute this paying special merit to the valorous role of Judith who saved the Jewish town of Bethulia. We also honor her with the eating of dairy, remembering how she used cheese as part of her plot to overcome Holofernes, the enemy general who was laying siege to Bethulia. This year during Hanukkah, remember the valor of Judith and add some dairy to your holiday menu.
• Gift-giving is a large part of our winter celebrations. There are many in our communities who need a little more help this season, so here are some suggestions on how to give even more:
• Choose one night as the evening on which your family gives to others. Instead of giving gifts to each other, let each family member choose a charity or organization that is important or meaningful to them and make a donation.
• Even though Hanukkah falls a little earlier than Christmas this year, you can still take part in the December 25^th Day of Service with the Washington DC JCC. More than 1,000 volunteers of all ages will serve meals to the homeless, entertain seniors and children, give blood, and paint homeless shelters on this day of service. For more information, contact the Washington DC JCC - http://washingtondcjcc.org/volunteer/). If you do not live in the Washington DC area, contact your local JCC or Federation to find out about volunteer opportunities in your community.

Dream a little Dream

Parshat Vayeishev
Genesis 37:1-40:23

Vayeishev, the ninth parsha in Breishit, the book of Genesis, begins its final extended narrative: the story of Joseph.

Joseph was the beloved son of his father Jacob - in fact, the Torah says that Jacob/Israel loved him best of all his son, and, accordingly, had made for him an ornamented tunic, the better with which to show his affection. When his brothers saw this preference, they hated the boy so much that they could not speak a kind word to him.

Joseph had a dream, which he told to his brothers, after which they hated him even more. In this dream, Joseph and his brothers worked in a field binding sheaves of wheat, when his sheaf stood up and remained upright. His brothers' sheaves gathered around and bowed low to his sheaf. His brothers, quite angered by this image of their younger brother ruling over them, confronted him, asking if Joseph thought he was better than them and that he would one day rule over them.

Unfortunately he dreamed another dream, this time consisting of celestial objects in the sky - the sun, the moon, and eleven stars, all bowing down to our friend, Joseph. He, of course, relayed his dream to his father and brothers, and Jacob berated him, saying "What is this dream you have dreamed? Are we to come, I, your mother, and your brothers, and bow low to you to the ground?" Again, his brothers' hatred grew even more, and this time, even Jacob was keeping an eye on the situation.

Joseph's brothers, by this point, had quite enough of their boastful youngest brother, and they found a way to sell him to a passing caravan heading for Egypt for twenty pieces of silver. They took Joseph's special garment, the evidence of Jacob's favoritism, and smeared it with the blood of a young goat, making it look as if the boy had been horribly mauled by a wild beast. They brought this tunic back to their father, who mourned the death of this favored child, unaffected by their attempts to comfort him. Meanwhile, Jacob was carried away to Egypt by the Midianites, who sold him to Potiphar, a courtier of Pharaoh and his chief steward.

Even though he was in a strange land, Joseph began to prosper. He became Potiphar's personal assistant, eventually putting him in charge of all his household. Unfortunately, Mrs. Potiphar also appreciated Joseph, trying to lure him into compromising situations. Joseph rebuffed her advances, causing her to accuse him of taking advantage of her. Potiphar, believing his wife, cast Joseph out and had him emprisoned.

While in prison, Joseph met up with two men who had served the Pharoah - a cupbearer and a baker - but had unfortunately angered him to the point of being emprisoned themselves. Both of these former servents and dreams that confounded them; one morning, Joseph came upon them and asked what was the matter, for they seemed distressed. They shared these troubling dreams, and Joseph, quite a whiz with dreams and interpretation, helped the men find the meaning behind the dreams. Ultimately the dreams fortold of the reinstatement of the cupbearer to Pharoah's palace and the unfortunate demise of the baker - both of these prophecies came true. And while the poor baker lost his life, the cupbearer was reinstated to his position, and the parsha concludes with the cliffhanger, "Yet the cupbearer did not think of Joseph; he forgot him." What happens to Joseph? Does he stay in prison forever? Does the cupbearer remember his helpful friend? Tune in next week for Parshat Mikeitz, the continuation of the Joseph story.

Questions for your Shabbat table:

• This parsha, we are told, gives us the story of Joseph at the tender age of seventeen, and can be seen as a story of a young, immature teenager, especially in how he treats his brothers. Give an example from the past week/month when you felt or acted very maturely, and one in which you felt or acted immaturely. Describe what was different between these two experiences and why you acted in these ways.
• Based on the events read in this parsha, do you think Joseph's brothers regreted their actions? Why or why not?
• Do you remember your dreams? Do you ever tell them to other people? Do your dreams make sense to you, or are they difficult to understand?

In honor of this week's portion, we'll skip g-dcast for the week (don't despair - you can still view it, in a hip hop style, here), and instead, enjoy this related video, from the film version of Jacob and the Amazing Technicolor Dreamcoat:

Celebrating Hanukkah at Home

Not quite sure how to light the chanukiyah during the Festival of Lights? Need directions for the dreidel game? Want to know more about the story behind Hanukkah? Check out this handy guide to Celebrating Hanukkah at Home!

The (Real) Story of Chanukah

Whether you spell it Chanukah, Hannukkah, Hanukkah, Channukah, or any other variation thereof, the holiday of lights is one holiday that is familiar to every Jewish kid around. When asked, most people will call upon the miracle of the long-lasting oil as the big story behind Chanukah, but is that all there is to it? Check out g-dcast.com's video on the story of Chanukah - you might learning something new!

The People of the Book

Jews are known as the people of the book, and for good reason (there's even a blog called that!). Judaism encourages continued learning, an endeavor that is not intended to end with an elaborate ceremony held at the cusp of adulthood. Synagogues and Jewish institutions everywhere hold innovative programming throughout the lifespan of every Jew, and many people embark on learning adventures alone, with a partner (chevruta in Hebrew, from the word chaver, "friend"), or in a class setting.

So it should not surprise anyone that one of the more amazing ventures in the American Jewish community is The PJ Library, a program supporting Jewish families in their Jewish journey by sending Jewish-content books and music on a monthly basis to children from age six months to five, six, seven or eight years depending on the community. Created by the Harold Grinspoon Foundation, The PJ Library is a national program implemented by local communities.

With Chanukah starting in only a few evenings from now, consider giving your family the gift of Jewish books and literature. If you live in a PJ Library community (click here to see if yours is one), you can register your child(ren) for free. If you do not (unfortunately, Washington DC is not one of the communities), your child can receive a Jewish book every month for an annual subscription of only $60 (the link to purchase a gift subscription can be found here).

If you are interested in finding a Jewish book (or a book written by a Jewish author, or having to do with topics related to Judaism, etc.), many can be found in your local book stores. Check out these two great resources - each has lists upon lists of fantastic, award-winning possibilities: Association of Jewish Library (has many lists, age-specific and genre-specific, of books) and the Jewish Book Council. I'm off to read Dara Horn's latest - All Other Nights, set during the Civil War. Happy Reading!

Wrestling with God

Parshat Vayishlach
Genesis 32:4 - 36:43

"Jacob sent (vayishlach) messengers ahead to his brother Esau in the land of Seir..."

Our story continues 20 years after last week's parsha, Vayetze, where Jacob left Canaan for Haran, meeting Rachel and entering into a problematic betrothal agreement with her father, Laban, that ended with his marriage to both Rachel and her older sister, Leah. In Parshat Vayishlach, Jacob decides to return to Canaan with his large family, and begins to nervously prepare for his reunion with his estranged brother Esau, whose land they must pass through during their travels. His messengers return with the report that Esau is bringing 400 men to his meeting with Jacob. Obviously threatened by this news, Jacob divides up his family and flocks into two camps, hoping that one will survive if the other faces what Jacob considers to be an inevitable attack. After sending Esau a lavish gift of animals, Jacob begins the process of moving along his entourage. Once he safely sees the last across a river, Jacob was left alone. That evening, he wrestles with a mysterious "man" who injures Jacob in the thigh, leaving him with a limp, and bestowing upon him a new name, Yisrael, meaning "one who has struggled/wrestled with God." Eventually, Jacob and Esau meet without incident and peacefully go their separate ways.

After a brief detour through Shechem, God tells Jacob to travel on to Bethel and to build an altar there. Once they arrive in the appointed place, God appears to Jacob and confirms upon him this new name of Yisrael and reaffirms with him the covenant made between God and the family of Abraham. Rachel dies in childbirth (with Benjamin) and is buried along the road to Ephrat. Isaac dies at the ripe old age of 180, and both Esau and Jacob do their duty by their father and bury him. The parsha concludes with the recitation of the genealogy of Esau's descendants.

A few questions for your Shabbat table:

• Jacob's new name was Yisrael, or Israel, which means to struggle with God. What does it mean to struggle with God? Have you ever struggled with God?
• A person's name is very important, sometimes telling what the person is like. In the Torah, when someone's name is changed, it means that the person has changed too. How do you think Jacob changed when he became Yisrael? What does your name teach you?
• Part of Parshat Vayishlach shows us the tension Jacob anticipated in his meeting with Esau. Have you ever had a fight with anyone in your family? How did you feel? What feelings did you have to wrestle with in order to make peace with each other?
• Jacob received his new name after he wrestled with a man (ish, in Hebrew), but his new name says that he wrestled with God, not a man. Why do you think this is? Was the mysterious wrestler a man, or perhaps something else?
• Many synagogues are called "Beth El," like the site in this parsha where God tells Jacob to build an altar. Beth El literally means "a house of God" - what do you think makes a synagogue like a house of God?

And for your viewing pleasure, this week's parsha from g-dcast.com, narrated by incomparable Dara Horn, one of the Forward 50*...

* Just a note that Sarah Lefton, founder and producer of g-dcast, is also one of the Forward 50. Check out the other 48 at the link above.

Getting Ready for the Lights

We have officially reached December, and the holiday decorations are out in full force, many having adorned retail establishments since long before families sat down to feast last week. So, while Chanukah does not begin until next Shabbat evening (check back later for a guide to celebrating the Festival of Lights at home), this article has been referenced in several places on the internet. While it is a relatively minor holiday, religiously speaking, Chanukah has become one of the holidays most widely celebrated among American Jews (of those responding to the National Jewish Population Survey in 2000, 72% reported lighting candles for Chanukah). Accordingly, one can find all sorts of decorations and items to accessorize your holiday. So, take a read and report back - how do you ready yourselves and your homes for this festive holiday?

Giving Thanks

It is hard to believe, but in just a few days, the quintessential American holiday celebrating turkey, cranberry sauce, and all our many blessings will be upon us.

Giving thanks has always been an important part of Judaism, as we express appreciation throughout the day for all sorts of things - we recite blessings before and after meals, blessings expressing thanks for our bodies and health (even for our many orifices and their proper operation!), and blessings of general thanksgiving. Thanksgiving can also be a holiday in which we give thanks for the religious freedoms afforded the Jewish community in the United States, finding a uniquely Jewish way to do so.

Blessings
Add Hebrew blessings to your holiday meal - if you have bread on your table, say HaMotzei, thanking God for bringing bread from the earth, and try to recite Birkat HaMazon after the meal.

Social Action
Thanksgiving is the perfect opportunity to perform mitzvot, especially those having to do with food and making sure others have enough to eat. Helping those who are less fortunate is a classic way to show our appreciation for our own blessings. As a family, go through your pantry and put aside food to donate to a food pantry or local soup kitchen.

Personal Thanks
One favorite holiday tradition before the start of the holiday meal is to take turns around the table, sharing personal thoughts about "Today I am thankful for..." - everyone at the table, young and old, will be able to take part in compiling a long list of gratitude.

Thanksgiving Seder
A Thanksgiving seder? Most people associate the "s" word with Passover, and a marked few might have heard of the Kabbalistic seder associated with Tu B'shvat, so what could a Thanksgiving Seder possibly look like? One popular blogster, Ima on (and off) the Bima, has created three Passover seders, which attempt to help families shift the focus away from creating the perfect (or close-to-perfect) holiday meal and direct it towards an atmosphere of gratitude. Check out her offerings here.

And if you're still looking for wonderful pareve desserts to round out a fantastically delicious Thanksgiving dinner, check out my new favorite blog - Couldn't Be Parve - where you can find a number of fantastic pumpkin and fall-inspired desserts, including this recipe for Pumpkin Pie. B'teyavon!

The Twins

Parshat Toldot
Genesis 25:19-28:10

"These are the generations of Isaac the son of Abraham..."

Toldot, the title of this week's parsha, means "generations," and this portion of Torah begins by recounting the family background of Isaac in preparation for its description of his adult life. The story of Isaac and his beloved Rebecca is very similar to that of his parents, Abraham and Sarah. Both couples share great difficulty in getting pregnant, and Parshat Toldot begins with Isaac praying to God on Rebecca's behalf, for she is barren. Lo and behold, God responds to Isaac's plea and Rebecca conceives twins. The first twinges of sibling rivalry are felt within her womb, as it says that they struggle within her. The first twin to emerge is red and hairy and is named Esau; the other, born holding Esau's heel, is called Jacob. The twins are quite different from each other with different interests and temperaments - Esau is a hunter, Jacob is a quite individual who chooses to stay in camp. Isaac favors Esau, but Rebecca loves Jacob.

One day, Esau returns from a day of hunting to find Jacob preparing a delicious fragrant stew. Esau comes in starving and demands food. As payment, Jacob, always the wily one, manipulates Esau into selling him his birthright in return for the hot meal, which Esau does with no hesitation.

The parsha continues with the tale of a famine in the land, but God commands Isaac to remain in Canaan and not travel to Egypt so that Isaac might receive the blessings God bestowed upon his father, Abraham (i.e., a great nation and land). There are interactions with local neighbors, some cases of mistaken identity and/or relations (Isaac pretends Rebecca is his sister - much as Abraham did with Sarah when they traveled to Egypt), Isaac becomes wealthy and is asked to leave the area, and a series of wanderings ensue, with Isaac eventually settling in Beersheva and making a peace treaty with the Philistines.

The end of the parsha brings us the end of Isaac's life - he grows old and the time of blessing his offspring is at hand. This is the famous story of Rebecca's intervention that causes Jacob to steal his older brother's blessing. She convinces Jacob to deceive his father by impersonating him - he dons animal skins and pretends to be Esau, in turn receiving the blessing rightfully due his older brother. Jacob, encouraged by his mother's fear of Esau's reaction to this theft, flees to Haran to his uncle Laban's home.

A few questions for your Shabbat table:

• The Torah tells us that Jacob and Esau were not identical twins - they looked very different from each other. In what ways - your appearance, your hobbies, the way you view the world - are you similar to other members of your family? In what ways are you different?
• Think of a time that you were jealous of a family member of friend. What made you jealous? How did you feel inside? How did you act?
• For parents: Describe a time when you acted like Rebecca. For children: describe a time when you acted like Jacob.
• In order to get his father's blessing, Jacob had to trick Isaac. Was this the right thing to do? Why or why not?
• What could this family have done differently? What advice would you give them to handle this situation better?
• Think of a choice you made on impulse. What were the consequences? Would you have acted differently if you had considered the repercussions of your actions?
• If Jacob already received his brother's birthright when they agreed on the deal over a bowl of soup, why did he also need his father's blessing?

This week's g-dcast cartoon...

Who's the New Jew?

A recent CNN article is making the rounds of Jewish institutions and communities and raises the question of Jewish identity and expression among the Gen X and Millennial generations. The author asserts that some post-baby boomers are finding new, creative, and often controversial ways to express and assert their Jewish identities. The article addresses Jewish Punk music, tattoos, the emergence of prayer groups that have no affiliation with a synagogue, and a number of other experiential, educational, and spiritual pursuits. While some of these innovations might seem rather extreme to some, the idea remains that modern Jews are making choices about how they observe and express their religious, ethnic, cultural, and spiritual identity.

My question to you: how are you making Judaism an important, meaningful part of your life and identity? What choices are you making for yourself (or your family)? Has Shabbat observance (in any form) found its way into your home? Have you identified social action projects that further our aims of Tikkun Olam? Leave a comment and let us know what YOU are doing to stake your claim to faith, religion, and culture.

A Cave and a Wife

Parshat Chayei Sarah
Genesis 23:1-25:18

This week's parsha, Chayei Sarah, or "The Life of Sarah," begins with Sarah's death at the age of 127. By this point, Sarah and Abraham were living in Canaan, and at the time of her death, they had reached Kiryat Arba, a city now located in the West Bank's Judean Hills near Hebron. It was here that Abraham bargains with Ephron, a Hittite, for a burial place and purchases the Cave of Machpelah (sometimes called the Cave of the Patriarchs) and its surrounding field.

Following Sarah's death, the parsha focuses on the next generation with Abraham's decision that Isaac must wed. He sends his servant Eliezer back to, Aram-Naharaim, Abraham's homeland, in order to find a suitable prospect. Upon arriving in the city of Nahor, the servant prays to God to direct him to the woman chosen for Isaac. He approaches a well, the communal gathering area for the city, and decides for himself what he is looking for: if a young woman approaches him and offers some help, she would surely be the one God intends. Rebekah, the daughter of Bethuel, comes to the well, and through her kindness to the stranger and her haste to ensure his comfort, it is clear to Eliezer that she is the right wife for Isaac.

Eliezer and Rebekah return to Canaan, where she and Isaac fall in love. The parsha closes with Abraham's death at the age of 137, and Isaac and his brother Ishmael bury him in the Cave of Machpelah beside Sarah.

A few questions for your Shabbat table:

• When Eliezer arrives in the city of Nahor, he is alone and knows no one. What does it feel like to be a stranger? What kinds of things can you do to make someone who is new to your school, class, or community feel welcome?
• Eliezer decided that the right wife for Isaac would have to pass a kind of test. Why did Rebekah pass Eliezer's test? How can we be more like Rebekah?
• When Sarah dies in the beginning of the parsha, it says that Abraham mourned her passing, but the portion says nothing of Isaac's grief until the very end of the parsha. When Rebekah arrives in Canaan, she and Isaac fall in love. It is at this point that he is finally able to mourn the loss of his mother. Why might it have taken the discovery of Rebekah for Isaac to be comforted?
• In Chayei Sarah, Isaac's wife is determined for him by his father. As a family, discuss whether there are things children should be able to do without their parents' consent. How does the age of a child affect the answers to this question? At what age should children be able to act completely independently of their parents?

In this week's g-dcast cartoon, take a closer look at the interaction between Eliezer and Rebekah.

Twebrew School

There are a number of wonderful Jewish resources out on the internet - for some ideas, check out the "Jewish links" section of this website as well as the Twitter feed right above it. One of the more interesting resources for parents of children who are just beginning to learn Hebrew is the Twebrew School updates put out by the folks who brought us Jewish Treats (@JewishTweets) - both are accessible via Twitter. If tweeting doesn't do it for you, you can also check out their blogs.

What I love most about the Twebrew School articles (one a day for the month of November) is that not only is the reader introduced to each letter, but the introduction goes beyond pure linguistics (the name, sound, function of the letter), but includes information about the letter's interaction in both modern and Biblical Hebrew and anything else you didn't know you didn't know!

Today's letter is "vav"- one of the smallest letters in the alef bet, but one of the most powerful!

Veterans' Day in Washington DC

This Wednesday is Veterans Day, the annual American holiday honoring our military veterans ever since its inception by Woodrow Wilson (as Armistice Day) in 1919 - the name was changed to Veterans Day in 1954.

For those of you in the Washington DC area, we are fortunate to have our very own National Museum of Jewish American Military History, located at 1811 R Street, NW in DC. On Wednesday, November 11, from 3:30pm to 5:30pm, they will have programs for children (2nd -5th grade), which include a treasure hunt and oral histories. The museum is free, and donations are welcome. With most of our area schools having an early release day, this could be the perfect afternoon activity for your family.

This is a great way to honor our nation's veterans and learn about the important role that Jewish soldiers have played in our history.

Testing God, Testing Abraham

Parshat Vayeira

Genesis 18:1-22:24

Like many parshiyot in B'reishit (Genesis), Parshat Vayeira is jam packed with stories and lessons. The parsha opens with a visit to Abraham from messenger,s who bring predictions of the birth of Isaac. This greatly amuses Sarah, who can hardly believe she is to become a mother at the ripe old age of 90.

God later appears to Abraham and foretells the destruction of Sodom and Gomorrah. A discussion ensues in which Abraham bargains for the citizens of these cities. The story continues with Lot having to flee Sodom, and his wife is turned into a pillar of salt after ignoring the warning to not look upon the annihilation of the city as they escape.

The parsha ends (after a brief sojourn in the land of Gerar) with the birth of Isaac, the banishment of Hagar and Ishmael, and the near-sacrifice of Isaac.

A few questions for your Shabbat dinner table:

• During this parsha, Sarah gives birth to her son who is named "Isaac," which is derived from the Hebrew word for laughter. Why might this be the name chosen for Isaac? What is so funny about his birth?
• Take this time to discuss names and the meaning behind them. How did everyone in your family get their name? Are they named for someone? What characteristics of that person might you want to emulate?
• When God tells Abraham about the wickedness of the people of Sodom and Gomorrah, Abraham tries to bargain for the citizens of those two cities. How do you think Abraham felt trying to argue with God? Have you ever had an occasion to argue for something you thought was very important?
• At the end of the parsha, we see the story of Akedat Yitzchak, the binding and near-sacrifice of Isaac, which we read during Rosh Hashanah. Some people read this as God testing Abraham's commitment and devotion, and it seems that Abraham has passed the test. Ask every family member to think of a very strong belief he or she holds or a value to which he or she is committed. Would any of you put the belief or value above the lives of those you love?

And as always, here is a fun quick look at Parshat Vayeira from g-dcast - this clip takes a deeper look at the story of Hagar and Ishmael.

A Haunting Halloween Havdalah

In just a few days, the sidewalks of our neighborhoods will teem with creatures of all sizes, shapes, and apparel. In addition to our weekly ritual of marking the end of Shabbat with Havdalah, this Saturday evening brings us Halloween, the holiday of costumes, carved pumpkins, scary stories, and massive quantities of sugary goodness. For many American Jews, participating in Halloween activities feels harmless, as they consider Halloween to be a national tradition without the attachment of any real religious meaning. As part of the process of assimilating into the greater culture, American Jews have adopted this tradition, seeing no religious conflicts. But, is it okay for American Jews to celebrate Halloween? Where does this holiday find its roots, and what does it all mean for Jews?

Halloween has origins in the ancient Gaelic festival Samhain, which marked the end of the summer. This festival, celebrated mostly in Ireland and Scotland, had some elements of a festival of the dead, as the ancient Celts believed that the border between this world and that of the Otherworld became thin on Samhain, allowing spirits - both harmless and harmful - to pass through. Family ancestor's were welcomed while harmful spirits were warded off, perhaps the earliest source of costumes and masks.

Until about 1300 years ago, Halloween was purely a pagan event. Then the Roman Catholic Church, in an attempt to wean people away from their former practices, simply absorbed some of them and combined them into two new holidays. The Church moved All Saints' Day, a day to remember minor saints, from May 13 to November 1, and created All Souls' Day, a day to remember the dead, on November 2. All Saints' Day was also called All Hallows Even, often shortened to All Hallows E'en, eventually becoming Halloween. In one medieval custom, people dressed up and went door to door, asking for food in exchange for giving prayers for the dead. Halloween is no longer celebrated in any way as part of a Christian holiday.

When Halloween hit America, it took on another meaning. While today's celebration of the holiday contains elements of its various origins, Halloween in the United States is a decidedly secular event and retains no connection to any religious meaning or observance. So where does this leave American Jews? Should families allow their children to dress up and traipse around the neighborhood in search of sugary bounty?

On one hand, halachah, Jewish law, particularly in Leviticus 18:3, seems to forbid any celebration of Halloween, as Jews are forbidden to partake in any "gentile customs." However, there are those who contend that the original injunctions refer mostly to the prohibition to adopt any religious customs of another people and therefore is not relevant in the case of Halloween in its current secular status. Just as American Jews take part in other American traditions, like the Fourth of July, Thanksgiving, or even New Year's Eve (which has some times to religious events with the Catholic Church), so too should Halloween be allowed.

In the end, while it might not be appropriate for the organized Jewish community to publicly celebrate Halloween, the decision to do so privately is ultimately up to each family. There are always ways to find connections in Jewish tradition (primarily with stories of the Golem, a creation of Jewish folklore in which an animated being is created entirely from inanimate matter - a great book for children is Golem by David Wisniewski. If you have not yet read the phenomenal The Amazing Adventures of Kavalier and Clay by Michael Chabon, it does contain some of the Golem story.)

Since Halloween falls on a Saturday evening this year, include Havdalah as part of your pre-trick-or-treating preparation. The heart of Havdalah can be found in the phrase, "hamavdil bein kodesh l'chol," distinguishing between the sacred (Shabbat) and the secular (rest of the week). The Havdalah service can be found in any siddur (just look in the Table of Contents), and audio files of the prayers can be found here.

Navigating with Noah

Throughout the first stories of the Torah, people begin to learn about the responsibilities and boundaries of their relationship with God. In last week's parsha, Parshat B'reishit, we see Adam and Eve punished for disobeying God's rules and learn the lessons involving familial responsibilities taken from the experiences of Cain and Abel. In this week's parsha, Parshat Noach, we skip forward ten generations. The world has gotten so bad that God decides to start anew. Luckily, there was a man named Noah, a tzaddik, someone whom the Torah calls "righteous," which apparently goes a long way in a world filled with murder, meanness, and people generally not treating each other appropriately. It was such a good thing that God tasks Noah with building an ark and saving his family and a whole bunch of animals - seven pairs of "clean" (kosher) animals and one pair of "unclean" animals (b'reishit 7:2). Once the flood waters recede, it is up to Noah's family and passengers to repopulate the world.

Unfortunately, while Noah's righteousness saved his family from the devastation of the great flood, it did not seem to pass through the subsequent generations. By the time we get to the story of Babel, located towards the end of Parshat Noach, humans have grown proud and try to build a tower that will reach the sky. God disapproves, the tower comes crashing down, and humans are left with a number of different languages, unable to communicate effectively.

Some questions to ponder (perhaps at your Shabbat dinner table):

• How does the Torah describe Noah? What types of character traits do you think Noah had? How was he different from the other people around him?
• In several of the stories in the first part of B'reishit, people are punished for trying to be like God - give some examples of how it can be good to try to be like God. What are some things God can do that you are unable to do?
• How many of each animal does God instruct Noah to bring on the ark? Why are there different numbers? Are there animals you think should have been left off? Why?
• Noah's family was stuck on the ark together for a very long time - how do you think they felt at the end of their boat ride? Has your family ever taken a long trip together? What was that experience like?
• The last story in this parsha has a lot to say about communication - what are some ways your family can communicate better?

Just for fun, here is a quick animated look at Parshat Noach, courtesy of G-dcast.com.

Wishing you and your family a Shabbat Shalom.

Taking Time for Shabbat

We are only hours away from Shabbat, the day of rest. Even God rested after all of the work of Creation. There are many different ways in which families and individuals approach the commandment of observing and keeping Shabbat, however it remains that Shabbat can be an excellent reminder of the ways in which we attempt to bring balance into the various segments of our life - work, family, social life, school, and so much more. Try something new this week to bring a little rest into your lives - perhaps your television will stay off for 25 hours (there are no playoff games scheduled, so even fervent Yankee fans can manage this one) or maybe it is finding an activity to do as an entire family (my favorite is Apples to Apples - there is even a Jewish version!).

Embedded below is an amazing video I found last year on YouTube - if you've ever wanted to branch out into new challah horizons, try braiding it with six strands. The video below makes it easy as pie.

Braiding a Six-Strand Challah

Rosh Hodesh Cheshvan!

Every so often, when I happen to have the opportunity to chat with some of our students, we talk a little bit about what is going on in Jewish time - it's an easy topic that most students feel comfortable discussing. Holidays normally pose little problem, but when asking which was the current month in the Jewish calendar, it is not an uncommon occurrence to be met with blank stares and perhaps a shrug or two. This might not happen around some of the bigger holidays (most of the older students know that Rosh Hashanah and Yom Kippur fall in the month of Tishrei), but 9 times out of 10, students are simply unconnected to Jewish time in its more formal, structured sense. This is not to say they are unaware of the Jewish calendar - if asked, it is relatively assured that most kids would know the next big Jewish holiday was either Shabbat or Hanukkah (depending on how literally they decide to interpret the question). While we may feel more comfortable reciting the little song that reminds us which of our secular months have 31, 30 and 28 days in them than remembering when Iyyar falls during the year, celebrating Rosh Hodesh and acknowledging the beginning of a new Jewish month can add something special to an otherwise ordinary Monday.

Today is Rosh Hodesh Cheshvan, the first day of the eighth month in the Jewish calendar. Not much happens in Heshvan, and its lack of holidays has led for it to be called "Mar Cheshvan," "mar" meaning bitter in Hebrew. No holidays, fast days, or anything else of any notable relevance occurs during this month, sandwiched between the festive holidays of Tishrei and the lights of Hanukkah and Kislev. Like most of the Hebrew months, Cheshvan most likely gets its name from a Babylonian word - when consulting Jewish sources, this eighth month of the year is often called "bul," a word closely related to the Hebrew word "mabul," meaning flood. According to tradition, it was on the 17th day of Cheshvan was the start of the great flood that destroyed the world in the time of Noah, his family, and his trusty ark. Just over a year later, on the 27th of Cheshvan, Noah's family safely lands and the waters recede. (Not to worry, but perhaps tuck this little tidbit away as the Washington DC area gets some much needed rain!)

While there are no holidays to celebrate during the month of Cheshvan, the new moon and Rosh Hodesh give us the opportunity to mark the start of a new month in a special way. Do something different or special as a family. Buy a bouquet of fall-hued flowers to grace your Shabbat dinner table this week, or perhaps include a special dish filled with fall produce to celebrate the season. Enjoy these last few days of fall before the colder winter weather arrives (again).

Happy (Mar) Cheshvan!)

It's the Beginning, All Over Again!

One of the most beautiful things about Torah is that every year, we get to rediscover each story, lesson, and law. After Simchat Torah, once we have gone through the arduous task of rolling and rolling the scrolls and parchment from the end of D'varim all the way back to the beginning of B'reishit, we start anew. After all of the experiences of the year that has ended, we begin to read the parshiyot, the weekly Torah portions, with eyes that have changed just a bit since the year before.

This Shabbat we start again with Parshat B'reishit, the first parsha in the first book of Torah. Like many of the parshiyot in the first two books of Torah, B'reishit contains a number of pretty seminal Biblical stories. We have the story of Creation, human beings are created and given the task of protecting the Garden of Eden, the expulsion from the Garden of Eden, the story of Cain and Abel (are we our siblings' keepers?), and the birth of Adam & Eve's third son, Seth. Torah lists the ten generations between Adam and Noah, and the parsha concludes with God's sorrow over human wickedness.

Some discussion questions:

• Each time God creates something, Torah says that it was "good" - what do you think this means?
• Why do you think God names things? What is the importance of a name?
• In Jewish tradition, Shabbat and holidays begin at sundown - what clue in these first verses explains why this is?
• What does it mean to be your "brother's keeper"? What are your responsibilities to other people in your family?

For more commentaries on this parsha, consider the following resources:

• Torah Sparks - from the United Synagogue of Conservative Judaism - a brief summary of the parsha with some great discussion questions
• Here is a list of various commentaries from across the denominations, courtesy of My Jewish Learning.
• g-dcast.com is a wonderful website with animated shorts for each week's parsha - check it out!

I will leave you this week with something a little fun - Torah in Haiku. This comes from The Torah in Haiku and was written by Ed Nickow of Temple Chai in Long Grove, IL.

Cain's question to G-d:
"Am I my brother's keeper?"
The right answer? "Yes"

Tikkun Olam: Collecting Divine Sparks

One origin for the concept of Tikkun Olam can be found in the city of Tsfat, which is in the northern part of Israel. Located not very far from the Kinneret, the Sea of Galilee, Tsfat (or Safed) became haven for a number of Jewish mystics. Rabbi Isaac Luria, one of these Kabbalists who lived there during the sixteenth century, wondered why people suffered in our world and how God could allowed such terrible things as disease, hunger, and war to happen. He explains it through a story of creation a little different than that found in the beginning of Genesis.

In Luria’s rendering, the world started only with God, Who was all in time and in space. God’s divine light filled all there was. There was no room for creation, so God pulled back and made space where there was no God for all of creation, called in Hebrew tzimtzum. Once there was room for something other than God, the creation of the world as we know it occurred. All of God’s light needed a place to go, so special receptacles were prepared to hold the light of God. It was then that something horrible went wrong, and for some unknown reason, there was a cosmic explosion and the vessels shattered. The universe was filled with sparks of God’s light and the shattered pieces of the receptacles.

The world we live in today is filled with these sparks of God’s light, and it is according to Kabbalist teachings that it is the responsibility of each and every person to collect and gather God’s sparks of Divine light, thereby repairing and fixing the world – Tikkun Olam, literally the act of repairing the world. Jews are supposed to become fixers, partners in properly completing God’s creation.

Those of you with older children might have heard of the film, “Nick and Norah’s Infinite Playlist.” The plot of the film is not important for our purpose here, however there is one scene that serves us well. At one point, Norah says “There's this part of Judaism that I like. Tikkun Olam. It’s said that the world is broken into pieces and everyone has to find them and put them back together.” Nick thinks for a moment and replies, “Maybe we don't have to find it. Maybe we are the pieces.”

We are created betzelem elohim, in God’s image, and there is much that is said about partnering with God to complete creation and perfect the world. We are the divine sparks in the world, and by taking an active part in repairing the broken pieces, it goes beyond simply volunteering and feeling good about it; we are partners in a divine act.

For ideas of social action projects your family can do together, visit the Tikkun Olam section of the Family Life Education page on the Beth El website. Whether your family is passionate about animals, helping the elderly, caring for our environment, or working to end hunger, there is a list of projects you can do together to help make a difference in the world around us.

Celebrating Sukkot at Home

Sukkot begins on the eve of the 15^th of Tishrei – just four days after the end of Yom Kippur. While it falls close to Yom Kippur in the Jewish calendar, it is remarkably different from it in both mood and content. Sukkot is the third in the cycle of three pilgrimage holidays (shalosh regalim), which includes Passover and Shavuot, and marks the end of the summer and ushers in the fall harvest.

Many people build Sukkot, Hebrew word meaning “booths” or “huts,” as Jewish tradition holds that the Israelites lived in similar temporary structures during their forty years of wandering through the wilderness of Sinai. It is also our link to nature and agriculture, as farmers in ancient Israel often lived in sukkot during the fall harvest period. Today, Jews invite guests into their sukkot to socialize and enjoy this joyous season.

Most of the more popular rituals of Sukkot are practiced at home. The following is a step-by-step guide for home observance of Sukkot. It includes information on traditional and symbolic foods to incorporate into your celebration of the holiday, prayers to add during meal times with your family, and some ideas for family activities during this festive time.

Build the Joy!

There is nothing quite as refreshing as the crisp air and fall colors, especially after a particularly hot and humid summer. Autumn is the time for many of our most important holidays, including Rosh Hashanah, Yom Kippur, and Sukkot.

Sukkot is the third in the cycle of three pilgrimage holidays (shalosh regalim), and it is the quintessential holiday of journey. Passover, the first pilgrimage holiday, is about departures, as it retells the Exodus from Egypt, and Shavuot is about arrivals, as it celebrates the giving of the Torah at Mount Sinai. Sukkot is about the journey, and it can serve as a reminder that wherever we are, we are on our own personal journey. Whether it is the way we get somewhere, what we do and learn along the way, whom we meet, or where we detour and find new paths, the journey is as important as arriving at the destination.

One especially interesting Sukkot tradition is to welcome ushpizin (Aramaic for guests) into one’s sukkah. First attributed to Abraham when he would welcome dusty wayfarers into the shade of his tent, the custom of hachnasat orchim, hospitality to guests, is extended to welcome seven exalted ushpizin into the sukkah: Abraham, Isaac, Jacob, Joseph, Moses, Aaron, and David. Modern-day interpretations of this tradition have reached out to include important and influential women of Jewish history: Sarah, Rebecca, Rachel, Leah, Deborah, Ruth, and Esther. Each of these guests had embarked on a personal journey, whether physical or spiritual, at some point in his or her life and ultimately benefited the world around them in a meaningful way.

During Sukkot this year, think about the journeys in your life, those that are personal as well as those that are with your family. How do these experiences benefit the world around you? Discuss with your family which ushpizin you might invite to your holiday table this year. Perhaps it is a family member who has passed on, or maybe it is an important figure in world history. Hopefully in the discussion, your family will be able to share warm memories, hopes for the future, and learn more about each other in the process.

About Jewish Family Living

Welcome to Jewish Family Living! This blog is a project of Elisha Rothschild Frumkin, Family Education Director at Congregation Beth El of Bethesda, MD. I will periodically post articles, links, and interesting thoughts throughout the year – some of which will be holiday-related, some will simply be of general Judaic interest. Our goal is to provide ideas for holiday family activities, especially for home celebrations, as well as direct readers towards interesting web-based resources.

Feel free to comment with your thoughts or suggestions!