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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Toldot

Genesis 25:19−28:9

Synthesizing The Physical And The Spiritual

Rather than dividing the spiritual and physical blessings between Jacob and Esau, Rebekah saw the need for Jacob to receive both.

By Rabbi Nathan J. Diament; 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.

Parashat Toldot introduces our Patriarch Jacob as well as his brother Esau, and, from the outset, tips us off to the coming conflict between them. The Torah tells of their "struggle" within their mother's womb, and, as young adults, describes them very differently.

Esau is "a hunter, a man of the field," while Jacob is "ish tam," (a simple/whole man) who sits in tents. These textual descriptions, Rashi and Ibn Ezra point out, indicate that Esau is a "trickster," a man not to be trusted, while Jacob is a "simple" or "naive" shepherd, who spends his days studying Torah.
Who is the Victim?

Yet, the comments of these rishonim (medieval sages), which echo those of Chazal (rabbinic sages) seem to be at odds with the simple understanding of the narrative.

Consider, as events of the parashah unfold, who is the trickster and who is the victim. Even as they were being born, Jacob grasped Esau's ankle, trying to force his way out of the womb first.

Later, as young adults, Esau returns from a day of hunting famished and exhausted, begging his brother for food. Jacob demands Esau's birthright in exchange for some soup. Then, when Rebekah proposes that Jacob disguise himself as Esau in order to "steal" his berachah (blessing) from Isaac, Jacob protests--not because of the deception involved, but because he fears getting caught and consequently cursed by his father.

Nevertheless, despite these indications of Jacob's trickery and Esau's victimhood, Chazal find indications of Esau's evil. They point to his readiness to sell the bechorah (birthright) as well as to the wives he took, who aggravated his mother, Rebekah. Thus it seems all the more amazing in light of Chazal's insights that Isaac seemed oblivious to Esau's evil and Jacob's good such that he sought to confer his blessing upon Esau.

Understanding Blessings

How are we to understand Jacob's early actions, Isaac's plan to bless Esau, Jacob's theft of the berachah, and the subsequent confrontations that he faced--all in a manner that gives us insight into this Patriarch and leaves us, his children, with a message?

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Chayei Sarah

Genesis 23:1−25:18

By Rabbi Raphael Wizman, Provided by the Orthodox Union, the central coordinating agency for North American Orthodox congregations.

Sarah's Legacy

The greatest tributes to Sarah's life were the achievements and character of her son Yitzchak.

 he portion of Haye Sarah recounts the death of our Matriarch, Sarah, the purchase of a cemetery plot for her, and the marriage of her son, Isaac.

Yet, this parashah is called Haye Sarah, the Life of Sarah, because, in truth, this portion tells the story of her life more than of her death.

Abraham and Isaac come to eulogize Sarah and to cry for her. Although the Torah doesn’t tell us what Abraham said in his eulogy, we know that her ultimate praise is her son, Isaac.

Abraham could have recounted the hard life that Sarah endured--that she was childless for 90 years, that she was held captive by both Avimelech and Pharaoh, and that she struggled to maintain a household that included Ishmael and Hagar. But all Abraham had to do was bring Isaac to her funeral.
What Was Her Legacy?

Isaac’s presence was her legacy. His continued loyalty to the tradition of "Torat imeha” (his mother’s Torah/teaching) would be her greatest praise. The story of Isaac’s life is, in essence, the story of Sarah’s life.

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Vayera

Genesis 18:1-22:24

Laughing At Logic

The fates of Abraham and Sarah as compared to Sodom teach us that ethics, not power, determines the future.

By Rabbi Chaim Steinmetz; 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.

Why do certain nations thrive, while others disappear? Pundits and historians will tell you about political, economic and military factors.

However, our Torah informs us that ethical factors are far more consequential. Powerful nations fall if they are immoral, while weak ones succeed if they maintain moral excellence.

Chosen or Condemned

The Hebrew word tzachak, meaning to laugh, is employed several times in Parashat Vayera, most notably in relation to the birth and naming of our patriarch Yitzchak [Isaac]. The term is also used when Lot tells his sons-in-law that their home city of Sodom is about to be destroyed. They do not believe him, for his words are "like a joke (kimitzacheik) in their eyes."

To a social or political scientist, the possibility that a wealthy superpower like Sodom will disappear, or that an elderly couple will produce the future regional superpower seems ludicrous.

But this strange outcome is precisely what occurs. Abraham and Sarah have a child, through whom they become the ancestors of Klal Yisrael (the people of Israel). Meanwhile, the mighty city of Sodom is destroyed.

The double reference to laughter demonstrates that both events are improbable to the point of being funny.

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