All posts by Jeremy

Vayiggash

We left Joseph at the end of Vayeshev in prison, forgotten by the Pharaoh’s chief wine steward, whose own release had been revealed by Jospeh’s interpretation of his dream. Joseph’s fate is about to change, however, once Pharaoh is himself troubled by two parallel dreams. It is with these dreams, and Joseph’s interpretation of them, that the parsha of Mikkeitz begins. What is perhaps more interesting than Joseph’s reading of the dreams is the strategic thinking he displays immediately after he has interpreted them, for he advises Pharaoh on what he should do to avert the human catastrophe which seven years of famine will bring if not prepared for. No wonder Pharaoh appoints him viceroy. Thus Joseph’s early precocity, so irritating to his brothers when he was a boy, matures into wise and effective state management. Even more interesting is how his brothers re-enter the story, particularly Judah. When last they had seen Joseph, they had been ready to kill him, until they settled for the less heinous, but still awful, crime of selling him into slavery. Years later, they clearly feel guilty for what they did and they are determined not to allow their youngest brother Benjamin, Rachel’s only other child, to suffer a similar fate, at least not without them all sharing it. Their fierce jealousy and resentment of years before has evaporated, as they have become more generous and ready to shoulder joint responsibility. The stage is prepared, but for what?

For Judah – a man who has already learnt to recognise righteousness in others (see the story of Tamar in Yayeshev) and who has made himself personally responsible to his father for Benjamin’s safe return from Egypt – is about to step forward and… Well if you want to know what Judah is about to step forward to do, you should come along on Saturday at 10.30. Harvey of the melodious voice will be leading and guiding us.

Vayeshev

We left Jacob, and his now large family, at the end of Vayetze, having made just made his peace with his father-in-law Laban and now ready to return to his father in Canaan. The beginning of the next parsha, Vayishlach, finds him fearful of meeting his brother Esau. After all, Jacob bought his birthright for a bowl of lentil soup and later cheated him out of his blessing. Who would not be fearful in such a case? Jacob is a wise strategist, however, and he plans his meeting with Esau in such a way as to reduce the chance of violence and to minimize its effect, should it occur. He divides his camp into two and sends a succession of tributes or peace offerings ahead.

The night before the meeting, Jacob wrestles with an angel, and thus Israel is born. The child who grabbed his brother’s heel becomes the man who struggles with God, and so we, the children of Israel, have been doing ever since. As Jacob is transformed, so is his relation with his brother. It turns out that he had nothing to fear from Esau, who greets him with great kindness, embraces and kisses him and weeps. This is a wonderful moment. The one who carries forward within himself the Covenant is reconciled with the brother he so sorely deceived years before and who now shows great generosity. Surely, Esau has earned God’s blessing too.

Jacob’s return is followed by the terrible episode of Dinah, Jacob’s only daughter (as far as we know). After the local Hivite chief Chamor, his son Shechem and all the men of the city have allowed themselves to be circumcised, is it right for Simeon and Levi to slay them because of the rape of their sister? Later Isaac dies and is buried by his sons Esau and Jacob, just as Abraham was buried by Isaac and Ishmael years before. The parsha ends with a genealogy of Esau and Edom, interesting if only because it is there.

This week, it is Vayeshev that we will be reading from, another momentous parsha, in which Joseph will make his appearance and in which yet another example of sibling rivalry will begin to play out. Let’s face it, Joseph could be seen as somewhat of a pain in the elbow by any band of brothers, though not enough to merit being butchered or sold into slavery. We will see him in Egypt, trusted by his master and betrayed by his mistress and flung into prison. Vayetze contains more, though, than Joseph’s misfortunes. It also tells the fascinating story of Judah and Tamar and of how a man can learn the meaning of righteousness and  justice from the seemingly immoral behaviour of a daughter-in-law.

Enough already. For more come to the service this Saturday at 10.30. Liz Berg will be leading us and we will surely learn much more.

Next service: Vayetze

There are several parshiot about Abraham and about his grandson Jacob, but Isaac’s life is dealt with mainly in one, i.e. Tol’dot. Of course, he appears in the previous parsha of Chayay Sarah and in subesequent ones,  but it seems almost as a secondary character, someone to whom things happen, rather than as someone shaping his own fate. Even in Tol’dot, there are things done to him, while he remains rather helpless. Under Rebecca’s guidance, Jacob deceives him into thinking that he is Esau and so gains the blessing which was meant by his father for his older brother. Many years earlier, in Va-yeira, Issac took part in one of the most pivotal stories of the Torah, namely the Akidah, but again his is a passive, though potentially tragic, role. He is the victim, in no way the perpetrator.

Yet there is one episode, or narrative thread, in which Isaac does play an active part. Like his father before him, he experiences famine and goes to the Philistine king, another Abimelech, for possible help.  He also  pretends that his wife is his sister and, as happened to Abraham years before, is reproached but then offered royal protection for him and his family. And like his father before him, Isaac prospers, has problems with his neighbours over land and water, but manages to resolve them and to live in peace. All through these trials, he is true to God, and God blesses him. Finally, despite having been fooled by his younger son and his own wife, Isaac blesses Jacob again, this time freely, and sends him to Padan Aram to seek a wife from his uncle Laban’s family.

It is with Jacob’s journey to his uncle’s house that Vayetze begins. Early on in the journey, he has the first of his great dreams, that of the angels descending from and ascending to heaven, and God blesses him and, through him, us and, through us, all the families of the earth. What a blessing and what a responsibility are carried in a few lines. Jacob reaches his uncle’s house, meets his uncle’s two daughters and falls in love with Rachel and not with Leah, from which much will flow, but this is enough for now. The best way to read and hear more is to come this Shabbat to the service which will take place from 10.30. Adam Feldman will lead and enlighten us.

Holocaust Memorial Day receives interfaith support in Cornwall

Tuesday 27 January was Holocaust Memorial Day and there were events throughout the UK to remember those  those who suffered and died under Nazis persecution. This year, seventy special commemorative candles designed by Sir Anish Kappor to mark the seventy years since the liberation of Auschwitz were lit all over the UK, including one in Bodmin. The event in Bodmin was just one of many which took place in the Duchy.

Cornish Christian, civic and Jewish groups made an active effort this year to support and remember those who died in the Holocaust. A number of events before and on the 27th of January were held in Hayle, Redruth, Newquay, Truro and Penponds for the greater community, with active participation from members of Kehillat Kernow.

An afternoon service on the 27th was held at Redruth Baptist Church by local Christian congregants, followed by a film about Corrie Ten Bloom, a Dutch survivor of Ravensbrook Concentration Camp, who, before she was arrested, saved many Jews from the Nazis by hiding them in her house, until she was betrayed by a fellow countryman who pretended to need her help to save his wife. She was very much supported  in all she did by her father and beloved sister,  the former who died from shock a few days after arrest, the latter who died in Ravensbrook.  She spent the rest of her life after the war setting up a rehabilitation centre and speaking to groups across 60 countries about the Shoah and the need for reconciliation. This event was organised by Gillian and Michael Saldivar. Kehillat Kernow members, Harvey Kurzfield and Jeremy Jacobson attended.

On the 24th, a second event at Hayle Methodist Church, held by another Christian group who are loyal supporters of Israel, featured a film about the the aftermath of the European Shoah and explored the plight of Middle Eastern Jews who had been in North Africa and the Gulf area for 2,500 years, and were systematically expelled from their countries with the emergence of the state of Israel.  Members of Kehillat Kernow, Leslie and Pat Lipert, said prayers and Kaddish after the film.

On the 27th and 30th of January, Interactive Days of activities sponsored by the Devon and Cornwall Police, Cornwall Council and partner agencies, were held in Newquay and Truro and were  attended by KK member David Hampshire.

A Kehillat Kernow memorial service was held at Harvey and Jacqueline Kurzfield’s home in Penponds at 7pm on the 27th for the Jewish community to remember all those lost in the Holocaust.  This tradition of remembering and honouring those who died during the Shoah was begun several years ago by Louise Garcia who created the remembrance service and has carried on after her departure.

HMD1-2015

Harvey Kurzfield, Chairman of KK, led the service of remembrance. Members of our community attended. Along with traditional prayers and specific readings, candles were lit for the six million Jews who lost their lives in the Shoah.  Members of the community read several passages written by those who bore witness to those times of inexorable cruelty. A discussion followed which highlighted the need for continued education through the ages to all future generations and the importance of not only remembering but also acting to ensure that awareness of genocides cannot be ignored and never should be tolerated.

Pat Lipert, January 2015