As a narrative, this week’s Torah portion, Bo, discusses the last three plagues visited upon the Egyptians: locusts, darkness, and the slaying of the first-born son. It covers the beginning of the Exodus as well as ritual preparation for and customary remembrance of the Exodus. Thematically, this parashah deals with God’s omnipotence, leadership, remembrance and institutionalized memory. The text reads:

You shall observe this (the Passover ritual) as an institution for all time, for you and for your descendants.  And when you enter the land that Adonai will give you, as promised, you shall observe this rite. When your children ask you, “What do you mean by this rite?” you shall say, it is the Passover sacrifice to Adonai, who passed over the houses of the Israelites in Egypt when smiting the Egyptians…  (Bo 12:24-27).

It is here that we, as Jews, are instructed to celebrate Passover and to instruct our children, from generation to generation, l’dor vador, through ritual and with explanation. Literally, this pertains to keeping the memory of the Exodus alive, while this symbolically refers to remembering and teaching about all Jewish institutionalized memories—all exoduses, expulsions, annihilations, and holocausts in order to maintain our heritage and Judaism.

by Judith Shor Ning This portion relates the covenant that God offered the people of Israel, Moses’ demands to Pharoah, and the first of the plagues. In spite of the participation of the “People Of Israel” in this process, women are not really mentioned (although lines of descent do name four women in 6:14-24). We know our foremothers were there, and included in that covenant—“I will take you to be My people, and I will be your God”—and we certainly know how central they have always been in maintaining our relationship with Adonai, but they remain unacknowledged. Lately I have been mulling and kvelling over WRJ’s support of NFTY’s 75th birthday. In our own “covenant” with them, and like the unnamed women, we birthed a “people” (NFTY itself) and have supported this part of our family through its life.

by Lindie Henderson Parashat Sh’mot begins the Book of Exodus and the story of Moses as he becomes the somewhat-reluctant leader of the Israelites. Pharaoh has enslaved the increasingly-large population of Hebrews whom he believes will rebel against him and he begins a campaign to slay new-born male babies. While exploring the commentaries and poetry in The Torah: A Women’s Commentary and discussions online, I was reminded of two topics that have resonated for me for years.

by Carol S. LeBovidge This week’s parashah is Va-y’chi. As I was reading the portion, I began to wonder how this would fit into our lives today. Va-y’chi starts by telling us the length of Jacob’s life, 147 years, 17 of which were spent in Egypt. The story almost appears as the last will and testament of Jacob. He instructs Joseph, his favorite son, to bury him in Canaan with his ancestors. We next learn of the blessings that Jacob makes on his grandsons, Ephraim and Manasseh. They are Joseph’s sons who Jacob adopts so that they will be counted among the tribes with Jacob’s other sons. Then Jacob blesses them, first the younger son, Ephraim, and then Menasseh. This reminded me of Isaac blessing Jacob, the younger, first and then Esau. Of course, that involved a little treachery on Rebekkah’s behalf.

by Renee Roth The highlight of Parashat Vayigash is when Joseph shows his true identity to his brothers. Joseph is so excited to see his brothers that he reveals who he is, and sends his brothers to get their father, Jacob. Jacob is thrilled to know that his favorite son Joseph is alive, and he and his whole family move to Egypt. A true reconciliation and family reunion, complete with forgiveness of past sins.

by Patti Nacht Parashat Mikeitz continues the story of Joseph in Egypt. We read of Joseph interpreting Pharaoh’s dreams to mean that Egypt will enjoy seven years of plenty followed by seven years of famine. It is vital for Joseph to understand the dreams. If Egypt is consumed by famine, the neighboring peoples depending on Egypt for food will also suffer. This would include Joseph’s family in Canaan. Joseph perceived the danger and was prepared to insure his country’s, and his family’s, survival. Joseph is put in charge of the land. Famine strikes and Jacob sends his sons, except Benjamin, to Egypt to secure food. Joseph recognizes his brothers, but does not reveal himself to them. He tests them to see if they have changed since he last saw them. Simeon is taken and bound. Joseph will not let him go until the brothers go back to Canaan and return with Benjamin. The brothers are afraid that they were now being punished for what they had done to Joseph years before. They bring the food they have bought back to Canaan. When they find that their money has been returned to them, Jacob fears that Simeon is dead and refuses to let Benjamin go to Egypt. But the famine persists and Jacob has to let Benjamin accompany his brothers when they return to Egypt for more food. Judah takes responsibility for Benjamin’s safety.

by Louise Johanson “This is the family history of Jacob.” Parashat Vayeishev is a continuation of Abraham’s descendants, as the Israelites prepare to move to Egypt. We read in this parashah that Jacob (Israel) made a coat of many colors that he gave to his favorite son, Joseph, the second youngest of his sons. Joseph’s brothers hated him for being their father’s favorite, a position which became more hardened when he related a dream he had in which he told his brothers that he would rule over them. In another dream, which Joseph details to his father and brothers, he tells them that the sun, moon, and 11 stars were bowing down to him. Although Jacob finds this dream hard to believe, he does little to improve the situation between Joseph and his brothers, who hate him for what he has said. In fact, his brothers are so enraged that they conspire to kill him. Of course we know that this does not happen because Reuben, the oldest son, intervenes. We see in this early portion of the parashah that Jacob not only does not deal fairly with his sons, but is not a good role model for any of them.

This week’s Torah portion, Vayishlach, is a filmmaker’s dream. It is filled with intrigue, reconciliation, lust, revenge, violence, birth, and death, a virtual hodge-podge of life. “And Dinah, the daughter of Leah, whom she bore to Jacob, went out to see the daughters of the land.” It is from this part of the parashah that Anita Diamant found the seeds to create her bestselling book, The Red Tent. A book that preceded the WRJ Torah: A Women’s Commentary, and gave voice to Dinah, one of the voiceless woman of the Torah. Was Dinah’s encounter with Shechem, the Hivite prince, a vicious sexual attack, as presented in the portion, or was it the loving consensual relationship that is presented in The Red Tent by Leah herself? Were the violent actions of Dinah’s brothers necessary to avenge the crime that they saw, or did their actions leave Leah grief stricken and totally alienated from her family? There is certainly lots to ponder in this small section and I challenge you to find a partner and study it further; we are lucky to now have the WRJ Torah: A Women's Commentary and its Study Guides to help.

by Madi Hoesten This week’s Torah portion, Vayeitzei, begins with Jacob’s journey from Beersheba to Haran. On his way, he stops to rest for the night and dreams the famous vision of angels ascending and descending a ladder to heaven. It is here that Jacob becomes aware that God surrounds us everywhere, that any place is sacred if we allow God into it. He promises God that if He will help Jacob succeed on his journey then Adonai will become the God of Jacob’s household, as He was of his father’s. As Jacob travels he comes upon a well and several flocks of sheep. When he encounters the shepherds he learns that they are from Haran. They point out Rachel, who is the daughter of Laban, the man whom Jacob has traveled to find. Jacob falls instantly in love with Rachel and they proceed to her father’s house. In the ensuing lines we learn that Laban is a shrewd businessman, and that he also has an older daughter Leah, who is not nearly as attractive as Rachel.