Sh'mot

Exodus 1:1−6:1

The Bumpy Road To Redemption

The complicated beginnings of the Exodus from Egypt establish the expectation that redemption is often not a smooth process.

By Rabbi Avraham Fischer, Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.The following article is reprinted with permission from the Orthodox Union.

After much persuasion, Moses agrees to accept God's mission to go to Pharaoh.

The slavery and sufferings of the Children of Israel have gone too far. The time for God to fulfill His promises to the Patriarchs is at hand. Moses appears before Pharaoh as God's emissary, bearing the message:

"Thus says Hashem, God of Israel: 'Let My people go, and they will celebrate for Me in the desert'" (Shemot 5:1).

And now, the process of deliverance will begin. But, it does not.

The Beginning of Salvation

Instead, Pharaoh refuses to listen to any message in the name of God. Moses and Aaron's protestations and explanations are of no avail. Pharaoh, sensing the beginnings of a slave uprising that could sweep across all Egypt, intensifies the oppression: no straw, which is essential for producing the bricks for the Egyptian national building project, will be provided, yet the Hebrew slaves will be expected to produce the same quota of bricks.

The Egyptian taskmasters impose this rule on the Hebrew officers, who pass it on to the Hebrew slaves. The slaves are unable to keep up with the workload, and the Hebrew officers are beaten on the slaves' account. The officers complain to Moses and Aaron, and call upon God to judge between them. The Hebrews' situation has never been so bleak.

This is how salvation begins?!

Moses pleads his case before God:

And Moses returned to God and said, "Lord, why have You done badly to this people? Why is it that You sent me? For, from the time that I came to Pharaoh to speak in Your name, it has been bad for your people, nor have You saved Your people" (5:22-23).

Moses's words are the subject of some discussion among the commentaries. Not all of them accept Rashi's critical reading, that Moshe is questioning the ways of God, for which he is punished.

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Va-y'chi

Genesis 47:28–50:26

What Is Your Blessing?

Jacob blessed his sons, not only according to each of their characters, but also with a unique piece of himself.

By Rabbi Yaakov Pollak; Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.The following article is reprinted with permission from the Orthodox Union.

How much importance do we attach to blessings that we receive from others? How seriously do we take them? Our Sages established that "everything depends upon the one who gives the blessing and the one who receives it."

What if God Himself gives the blessing?

You Will Be A Blessing?

A deeper significance to the concept of blessings is found in the Almighty's declaration to Abraham, "Veheyei berachah--You will be a blessing." This gave Abraham the Divine authority to bless anyone else he wanted, according to Rashi.

The Ramban (Nachmanides) explains that Abraham became the model through whom other people blessed each other.

But there is another way to understand "Veheyei berachah." The Torah tells us that Abraham, just before his death, "gave Isaac all that he possessed. And to the children of his concubines, Abraham gave gifts."

But how did he give his many other children gifts, if he bequeathed it all to Isaac?

"All that he possessed," the Midrash writes, does not simply refer to Abraham's material wealth, but also to his spiritual wealth, his essence, his very being. Abraham's personality and demeanor, his perspective on life--these he bestowed solely upon Isaac. One dare not equate material riches of cattle and oil with the spiritual riches secured by Abraham and passed to Isaac.
Blessing With His Essence

Jacob, too, in Parashat Vayehi, wishes to bestow blessings upon his children as a last will and testament. The Torah states, "Each man according to his blessing, he blessed them." Jacob individualized each of his blessings for each of his sons, Rashi writes.

But Rabbi Joseph D. Soloveitchik, zt"l [of blessed memory], explains that "according to his blessing" does not necessarily refer to the blessings' recipients, his sons, but could, in fact, refer to Jacob himself. Jacob blessed them with his blessing--that is, with his essence, with his very being.

Tailoring Each Blessing

In addition to tailoring each berachah (blessing) to the personality and temperament of each of his sons, Jacob gave them all a common berachah, one that he had received from Isaac, who, in turn, had received it from Abraham.

Parents have always made every effort to bless their children with estates of material wealth. Some are even judged by how much they've left for their children.

The meaning of "Veheyei berachah" shouts out to us. You will be a blessing! How much of you did you bequeath to your children? How much of your Torah and moral character, how much of your spiritual legacy will your children inherit?

Let us be sure to answer those questions.

Vayigash

Genesis 44:18−47:27

Preparing For Exile

Joseph used his position of rulership to help his brothers develop coping skills for their upcoming exile.

By Rabbi Yitzchok A. Breitowitz; Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

Joseph's interaction with his brothers is one of the most perplexing stories in the Torah, one that has puzzled generations of readers for thousands of years.

Why does Joseph conceal his identity? Why did he wait so long to tell his father that he was in Egypt?

Even if one follows the view of the Abarbanel (15th century Spanish/Portuguese commentator), that, as a slave, Joseph had no means of informing Jacob and, after his ascension to political power, he still could not do so lest he be accused of disloyalty, questions abound.
Explaining His Actions

How do we explain his demand that the brothers bring Benjamin down from Israel? Why did he falsely accuse Benjamin of being a thief and sentence him to slavery, when he knew the news would devastate Jacob and perhaps kill him? In Joseph, we are not simply dealing with a victim who finds himself in a position to take revenge.

And even if we were, why would he want to exact vengeance on his father?

The Ramban (Nachmanides) states that Joseph perceived his dreams as a Divine mandate. His dream, years earlier, that 11 stars bowed to him made it essential for Benjamin, the 11th brother, to descend to Egypt as well and acknowledge him as ruler.

Moreover, since Joseph also dreamt that the sun and moon bowed before him (presumably representing his parents), Jacob needed to join them. Joseph, therefore, imprisoned Benjamin in order to draw his father down to Egypt.

Many commentators question the Ramban's view. Is it Joseph's job to manipulate his family through fraud and misrepresentation just to fulfill his dreams? Do the ends justify the means? Is it not God's job to insure that His prophecies are carried out?

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Miketz

Genesis 41:1−44:17

The Deeper Meaning Of A Name

In naming his sons, Joseph communicates his thoughts on living in Egypt, alone and distant from his family.

By Rabbi Avraham Fischer; Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.The following article is reprinted with permission from the Orthodox Union.

Joseph's transformation from imprisoned Hebrew slave to vizier is sudden and dizzying.

Based on his initiative and his abilities as a dream-interpreter and adviser, he is taken from the dungeon of Pharaoh's prison and placed at Pharaoh's side as second-in-command. Pharaoh says:

"You shall be over my house, and according to your word shall all my people be sustained; only by the throne will I be greater than you" (Genesis 41:40).

During this critical period in Joseph's life, the "master of dreams" (37:19) becomes the center of a world of public action. Pharaoh appoints him as supervisor of the national food collection and distribution project, and endows him with all the trappings of service to the king:

"And Pharaoh removed his ring from his hand and put it on Joseph's hand, and clothed him in garments of fine linen, and put the golden medallion on his neck. And he made him ride in his second chariot and they cried before him, "I command, kneel (avrech)," placing him over the whole land of Egypt (41:42-43).

Joseph is thoroughly successful in discharging his commission, and he rises to the highest position possible under the Pharaoh. But, whereas before, while he was in his father's house and in the prison, as well as later, in the presence of his brothers, we have an insight into Joseph's frame of mind, during this period Joseph is either acting or acted-upon. The Torah shares almost none of his thoughts with us.

How does Joseph the man--as distinct from Joseph the public figure--feel about his metamorphosis?

A Glimpse into Joseph's Life

The only glimpse we have into Joseph's inner life is in connection with the birth of his two children:

"And to Joseph were born two sons, before the years of the famine came, which Asenat the daughter of Poti-Fera priest of On, bore him. And Joseph called the name of the first-born Menasheh, for "God made me forget (nashani) all my toil and all my father's house." And the name of the second he called Ephrayim, for "God has made me fruitful (hifrani) in the land of my affliction" (41:50-52).

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Vayeishev

Genesis 37:1−40:23

Leadership Traits

Yehudah merits the position of kingship because of his ability to acknowledge and overcome his mistakes.

By Rabbi Chaim Landau; Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

Upon reviewing the stories of two of Jacob’s twelve sons, Joseph and Judah, one may wonder why Judah’s descendants were ultimately crowned with the kingship of Israel rather than those of Joseph.

Stories regarding their chastity are told of both.

After her first and second husbands died, both sons of Judah, Tamar dressed as a prostitute and seduced her former father-in-law. Joseph, on the other hand, when confronted by his master Potiphar’s wife, who propositioned him in the privacy of her mansion, ran away. Judah acceded to temptation; Joseph resisted.
Judah's Suggestion

Earlier in the Parashah the Torah tells us that Joseph was thrown into a pit by his brothers and about to be killed. What does Judah do? He suggests that the brothers sell Joseph to a passing caravan of Ishmaelite merchants. Though he is the leader of the brothers, he does not recommend that Joseph be retrieved from the pit and brought back to their father.

Moreover, Judah, according to certain midrashim, married a Canaanite woman at a time when his family was anxious about the children intermarrying. Why, one wonders, was Judah rewarded with the sovereign leadership of Israel? A good leader is not one who is perfect, but one who falters and finds the strength of purpose to make a fresh start through repentance and improved actions.

The Talmud tells us, "Four died through the serpent’s machinations"--that is, they died because all people are doomed to die and not on account of their personal sins: Benjamin, Amram, Yishai and Caleiv. Benjamin was the most perfect of Jacob’s sons, but he was never featured as a leader. The son accepted as leader, by the brothers and their father, was Judah.
Impact in Heaven

Judah’s public admission of his relations with Tamar made a great impact in Heaven. Following God’s forgiveness of him, the angels pronounced the blessing, which later formed part of the Amidah (the silent meditation), "Blessed are you, Lord, who is gracious and forgives repeatedly."

While the sincere confession acknowledges imperfection, it demonstrates moral maturity and responsibility.

The baal teshuvah (one who returns in repentance) has the courage to admit his failures and uses those setbacks to better himself. Leaders are not born perfect, but they constantly strive toward that goal. This is Judah and his claim to royalty.

Vayishlach

Genesis 32:4−36:43

Living With Threat

Yaakov sends Esav the message that despite having lived with Lavan, he has managed to keep the commandments and learned to stand up to powerful figures.

By Rabbi Avraham Fischer

Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

The last time the twins were together, Esau was so consumed by his hatred for Jacob that he prayed, “May the day of my father’s mourning approach so I may kill my brother Jacob,” (Bereishit27:41). And so, Jacob left to learn in Yeshiva and then live with his uncle Laban in Padan-Aram, where he married and raised a family.

Now, more than 30 years later, how does Esau feel? Has his hatred subsided, or has it intensified? Returning home to such an ambiguous situation Jacob realizes that a confrontation with Esau is inevitable, and consequently prepares for whatever might happen.

At first the message Jacob sends Esau is deferential: “With Laban have I lived and I have been detained until now. I have oxen and donkeys, flocks and servants and maid-servants, and I have sent word to inform my master, so that I may find favor in your eyes” (ibid.32: 5-6).

The 613 Mitzvot

In his comments on Jacob’s opening words, im Lavan garti (with Laban have I lived), Rashi notes that garti (have I lived) has the same numerical value (indeed, the same letters, rearranged) as taryag (numerically equaling 613), referring to the 613 mitzvot (commandments) of the Torah. This means, “Im Lavan garti, v’taryag mitzvot shamarti--With Laban have I lived, and 613 mitzvot I observed, and I did not learn from his wicked ways.”

Remember The Hidden Persuaders, by Vance Packard? That book exposed the use of psychological techniques by advertisers to raise sales. He wrote about “subliminal messages” and “subliminal projection,” defining it as “the technique designed to flash messages past our conscious guard.”

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Vayeitzei

Genesis 28:10−32:3

Blaming Society

We should strive to emulate Abraham and Isaac, who integrated their senses of self with values of Torah, rather than emulating Lavan who compartmentalized his values and the values of his surrounding society.

By Rabbi Avraham Fischer: Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

Jacob had been involved in an act of deception, and now he becomes the victim of deception.

After seven years of working for his uncle Laban, he wishes to marry Rachel, Laban's younger daughter.

“And it was in the morning, that behold it was Leah. And [Jacob] said to Laban "What is this you have done to me? Did I not work with you for Rachel? And why did you deceive me?" (Genesis 29:25). Laban, the champion deceiver, tricked Jacobby switching Rachel with Leah.
Laban's Excuses

Laban explains himself; after all, he is a recognized leader in the community. When he presents his excuses, he makes a not-so-veiled reference to Jacob’s own act of deception, in which he took the place of his older brother Esau in receiving their father Isaac’s blessing: “It is not done so in our place, to put the younger before the older. Complete this one’s [Leah’s] week [of celebration] . . ." (Genesis 29:26-27)

The next word in Hebrew is critical to our understanding of Laban’s character: “v’nitnah." Theoretically, there are two ways of translating this word. Ibn Ezra (12th century Spanish commentator) interprets it passively: “she will be given” after the week of celebration for Leah, it will be acceptable for Rachel to marry Jacob.

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