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What’s the relationship between beauty in the material world and the beauty of the spiritual world? When you are in a place of beauty, how is it easier to get in touch with the Divine, or doesn’t it matter?
What about the beautification of the body — does it help to be dressed beautifully to get in touch with “soulful” work? Why or why not? Why do priests or religious officiants in many religions wear beautiful clothing or vestments?
Why do you think the Torah makes such a big deal about how the Tent of Meeting looks? Why does it repeat all of the descriptions multiple times?
This week we have the pleasure of reading a double portion of Torah — the last two sections of the book of Exodus/Sh’mot! About half has been dedicated to the detailed descriptions of how the Tent of Meeting, aka The Tabernacle, aka God’s Dwelling Place, is to be constructed. The G-dcast storyteller for Pekudei, the second portion read this week, tells us that this is mostly a repetition of what we already read earlier in the book of Exodus, and compares this to the attention you give to your first apartment, when you are newly in love and moving in together with your lover or spouse. He notes that the special relationship between the children of Israel and the God of Israel is like a marriage, one of the metaphors used by the early rabbis of the Talmud to describe the Israelites and God.
What do you think of comparing the relationship of a nation to its God, using such a human metaphor? How does this comparison work for you?
Interpreting the Vayakhel-Pekudei double portion through nail design!
The earlier parasha read this shabbat, Vayakhel, takes its name from the Hebrew word meaning “and he assembled” or gathered together. In this case, the “he” is God; we read that God gathered the whole people to tell them a few more things, like reminding them exactly what materials to use in building this Dwelling Place.
The G-dcast storyteller for Vayakhel sings a lovely tune about what each wise woman and wise man is to bring to construct God’s home. The way God instructs them is also lovely; in Exodus chapter 35 verse 5 we read: “take from among you gifts to the Lord; everyone whose heart so moves him shall bring them — gifts for the Lord…” It almost seems to be saying: I only want donations of materials that are brought with a full heart, willingly, and in joy. What a great way to ask for a donation!
Later in the same chapter, verse 29, we read the results of this request: “Thus, the Israelites, all the men and women whose hearts moved them to bring anything for the work that the Lord, through Moses, had commanded to be done, brought it as a freewill offering to the Lord.” It turns out that this “fundraising drive” was so utterly successful — with everyone bringing their gold and silver and jewelry — that the artisans in charge of the construction finally had to tell Moshe/Moses that no more gifts were needed, they had plenty of materials to work with (chapter 36 verses 4-7). When have you ever heard of a building project so amply endowed with gifts that the fundraisers called a halt to the voluntary contributions?!
One verse in Vayakhel has a special midrash/story attached, expanding upon the verse. Everything to be used in the Tent of Meeting is described in minute detail, from the curtains, to the loops that hold the curtains up, to the sculptural aspects of the golden lampstands. In chapter 38 verse 8 we find out that the special copper washing basin (laver) is to be built “from the mirrors of the women who served at the entrance of the Tent of Meeting.” Huh? The women have mirrors? They remembered to pack mirrors when they were leaving Egypt? OK, I guess we also need to suspend disbelief when reading about the lapis lazuli and dolphin skins, but let’s focus for a minute on these mirrors that are to be melted down to form the copper washing basins and stand.
First, we learn from Robert Alter that mirrors in the ancient world were made of polished bronze rather than glass, and were considered a luxury item in Egypt. He also reminds us that some of the medieval rabbis commented on this verse with the observation that here, the very objects that were used for the purposes of vanity are dedicated to the furnishing of the sacred worship place.
When Israel was in harsh labor in Egypt, Pharaoh decreed against them that they should not sleep at home nor have relations with their wives. Said Rabbi Shimeon bar Chalafta, What did the daughters of Israel do? They would go down to draw water from the river and God would prepare for them little fish in their buckets, and they would sell some of them, and cook some of them, and buy wine with the proceeds, and go to the field and feed their husbands… And when they had eaten and drunk, the women would take the mirrors and look into them with their husbands, and she would say, “I am more comely than you,” and he would say, ‘I am more comely than you.” And as a result, they would accustom themselves to desire, and they were fruitful and multiplied, and God took note of them immediately….. In the merit of those mirrors which they showed their husbands to accustom them to desire, from the midst of the harsh labor, they raised up all the hosts, as it is said, “All the hosts of God went out of the land of Egypt” (Ex. 12:41) and it is said, “God brought the children of Israel out of the land of Egypt in their hosts” (Ex. 12:51).
The Israelite women used these mirrors both when they adorned themselves and when they were enticing their husbands to engage in intimate relations, but they didn’t hesitate to bring these mirrors as their contribution for furnishing the Tabernacle. Moshe wanted to reject them since he thought they were associated with vanity and things unholy. But God said to Moshe, “Accept these mirrors — they are dearer to Me than all the other contributions, because of the way the women used them when they were in Egypt. When their husbands were ready to give up eating, drinking, and having sex (because of the crushing labor), the wives would bring them food and drink and induce them to eat; then they would use the mirrors playfully, to awaken their husbands’ desires.” This resulted in many pregnancies and the perpetuation of the Israelite nation. The life-force was with the women — maybe that’s why God saw the greatness of those mirrors. They were used to induce love, sex, and appreciation between husbands and wives. And as a result, God wanted those mirrors to be somehow built into the Sanctuary where God planned to dwell among the Children of Israel.
To consider as you read and watch this week’s installment:
How can a story change in meaning when its told from the perspective of a secondary character or witness?
Can you think of an experience from your life that would benefit from a retelling through someone else’s perspective?
Is there a habit you’ve formed that, though you know it’s not positive, you keep repeating despite others’ urgings to stop? Why do you think you continue it?
The parasha last week left us off in the middle of the story — those cliff-hangers again! We read about the seven plagues that God brought down on Egypt, as its hard-hearted leader, the Pharaoh, kept changing his mind (or hardening his heart) in conversation after conversation with Moshe/Moses, our leader and teacher.
This week, Moshe and Aharon/Aaron (the two brothers) are told by God in the opening words of the parasha, “Bo el Pharoh,” usually translated as, “Go to Pharaoh.” Take a look at how this week’s storyteller on G-dcast interprets this phrase.
Joel Stanley, the storyteller, has chosen to share this tale from the perspective of the older and more articulate brother, Aharon. It really is a different point of view and worth talking over. What do you think of the way Joel understands the command, Bo/Come?
One would think that this Pharaoh would already know the drill: first he says he will allow the Israelites to worship in the desert, then, as they begin to leave, he changes his mind. Then, he’s dealt a mighty blow such as frogs, lice, locusts, and the rest of the plagues as a response to his changing of mind. What doesn’t he understand about reneging on his word? Why does God give the Pharaoh so many chances to let the Israelites go? And what is it about human behavior that the more one does something, the more likely one is to go on doing it? Once the Pharaoh is set on the path of saying “NO, NO, NO, I WILL NOT LET THEM GO!” he ends up incapable of doing the right thing.
The ninth plague brings a terrible and utterly black darkness on the land for 3 solid days and nights. Somehow, this darkness, described as “thick” (Exodus 10:22) seems more horrible than the other plagues. Again, Pharaoh brings Moshe to court and tells him that he and his people can go to the desert to offer sacrifices. But Moshe ups the ante and tells the Pharaoh that not only does he have to let them go, he also has to provide the livestock for them to sacrifice to their God in the desert — kind of like proving who is in charge. And Pharaoh just cannot abide. We are told that “the Lord stiffened Pharaoh’s heart and he would not agree to let them go” (Exodus 10:27). What do you think has happened? Who is pulling the strings? Does the Pharaoh have free-will? Or has he just become so unable to do the right thing that he lands in a rut with no agency of his own?
We know the terrible 10th plague — the death of all first born Egyptians — will completely un-do the Pharaoh. This terrible price seemed to be what needed to happen in order that the Israelites could emerge from their bondage. Read the description in chapter 11 verses 4-8 to fully appreciate the tragedy as it was unfolding. Everyone was affected: the first born of the cattle, of the slave girl, of the Pharaoh himself. It sounds positively Shakespearean.
In Chapter 12, the scene changes radically. We are now in the Israelite camp, reading the rudimentary instructions of what was to take place in the days leading up to the great exodus of the Israelite nation.
Starting from the first day of the month, the month associated with spring and rebirth, now called Nisan in the Hebrew calendar, the Israelites are told what to do. They must take a lamb (remember, it’s spring and there are many new baby lambs being born) and keep it from the 10th day of the month until the 14th day of the month and then, that evening, the beginning of the 15th of Nisan, they must roast it and share it with their household and with any neighbors who don’t have enough people in their immediate family to allow a whole lamb to be consumed. All of this must happen at night and none of the lamb can be kept for “leftovers.” Beginning with verse 11, we have a description of how we are meant to have this feast: in a hurry! And it is to be called “the Passover offering to the Lord.”
What’s truly amazing to me is that still today, on the evening corresponding to the 15th day of Nisan (usually in April or late March), Jewish families gather to tell the story of what happened back in 1250 BCE, or roughly 3200 years ago (some say the year was 1440, so 3400 years ago). We gather as families around tables and read from a little book called the Haggadah/The Telling, with phrases lifted straight out of this story in our parasha. We re-enact what these Israelites went through as they were readying themselves for liberation. And just as the children asked then (Exodus 12:26), “what is the meaning of this rite?” we prompt our children to ask us, with “Four Questions” to allow us to re-live this event.
The parasha concludes by telling us that this special, hurried roasted lamb dinner is to be remembered as the day on which we were freed from the house of bondage (Exodus 13:3-10) and that we are to “keep this institution at its set time from year to year.” Taking that memory one step further, perhaps we need to think a bit more about what it means to be a slave, a commodity, less than fully human in today’s world.
Because of people like journalists Nick Kristoff and Sheryl Wudunn and their searing report, Half the Sky, we know there are still many people (mostly women and girls) in the world today who are enslaved. They may be sex slaves or indentured servants and unable to live their lives in freedom. Perhaps out of gratitude for our own freedom recounted in this week’s parasha, each of us must do something to help free those still in bondage.
For you to consider as you read this week’s blog post:
Can you remember a time when you rejoiced in the pain suffered by someone whom you thought of as your enemy? What was that like? Did you feel justified or diminished? What would it take to set your joy aside?
Why do you suppose that God neither hears the cries of the Israelite slaves nor remembers the covenant made with the Israelite ancestors, until now? Why did Israel have to be enslaved for so long?
If the Pharaoh kept changing his mind and “hardening his heart,” why did the God of Israel keep sending more plagues? What do you think was going on with Pharaoh?
Last week we focused on the birth of our nation; we were introduced to the greatest prophet of the Jewish people, Moshe Rabbeinu (Moses our Teacher). This week’s parasha, Va-eira, propels us right into the heart of the story of the Israelite journey from slavery to freedom, from darkness to light, from oppression to redemption — all familiar phrases that echo in our heads and hearts — likely imprinted there at the Passover seder, the most celebrated Jewish ritual of the entire year.
But wait, doesn’t Passover come in the spring? And aren’t we now reading this parasha in the dead of winter? Yes and Yes. The Torah narrative doesn’t correspond to the seasons, and it does seem like this story is coming too early in the cycle of the seasons; on the other hand, we can think of it as a preview of the next major Jewish festival.
So much of what happens in Va-eira is familiar: the story of Moshe and his brother, Aharon/Aaron going to the Pharaoh to tell him “Let my people go!” If you are like me, when you hear this, you immediately set it to the music of the African American “spirituals,” or songs that the black slaves of the American South composed, soulful melodies of sadness and uplift.
The parasha opens with a little speech God gives to Moshe outlining God’s own identity; telling Moshe that God’s name is YHVH, a 4 letter name that is never vocalized but stands in for the defining statement, “I AM EXISTENCE, TOTALITY”; and reminding Moshe that this God of the Hebrews intends to keep the covenant (brit) that was made with Avraham/Abraham, Yitzhak/Isaac, and Ya’akov/Jacob so many generations before (Exodus 6:2-4.) God/YHVH then commands Moshe to go to the Pharaoh to deliver the message that the Israelites are a people under the protection of YHVH and that they must be liberated.
The rest of the parasha is a back and forth power play between Moshe and the Pharaoh, aided by what we have come to know as “the 10 plagues,” although in this parasha, we just get the first 7 — next week we’ll find out about the last three. God knows that the Pharaoh is stubborn and will need lots of persuasion to allow his cheap labor force to leave the land of Egypt, so God addresses this issue straight on… read about it in Exodus 7:14-18. God tells Moshe to accost the Pharaoh in the morning, when he comes out for his morning ablutions at the Nile River. This body of water is like the life force of Egypt — fresh, potable water in the desert. And now the God of the Hebrews is going to turn it to blood!!!
Following that first plague, we read about the frogs that will appear all over Egypt. This second plague has been turned into a very popular children’s song at many seder tables; at my seder table, I place some colorful little plastic frogs around the table, to give little kids something to play with and to remind us of this plague. We make the frogs kinda cutesy as you can see in the song:
At the opposite end of the spectrum, there is a much more sober and scary depiction of what it could have been like to experience the plague of frogs, seen in the movie, Magnolia. (Viewer advisory: yucky stuff.)
After an absolutely horrible week of frogs everywhere, Pharaoh says he has had enough and begs Moshe to ask the God of the Hebrews, YHVH, to return the frogs to the river. Of course, anyone who knows human psychology can now predict that the Pharaoh will change his mind. And of course, he does… (Exodus 8:11). And so on and on it goes, one plague after another, with horror and destruction raining down on the Egyptians until YHVH stops the plague and Pharaoh, in turn, reneges on his promise to let the Israelite slaves leave.
The storyteller in this week’s G-dcast video points out that when we recite the 10 plagues that the Egyptians suffered as part of the Passover seder, we diminish the amount of wine in our goblets by one drop for each plague, to symbolize our sympathy with the plight of our enemy. After all, wine is intended to gladden the heart, and we are removing some of that happy-making substance. This comes to teach us to have compassion, even for the suffering of our enemies — it’s the polar opposite of schadenfreude.
All of these natural human emotions — changing your mind when the worst of consequences lets up, not jumping up and down with glee when your enemy is getting pummeled, and hardening your heart against the human misery and pain — are part of this story.
This is kind of exciting: we start a new (secular) year on the calendar and start a new book of the Bible, Exodus or Sh’mot which in Hebrew means “[These Are the] Names,” taken from the opening phrase of the book.
The book begins with a very short history of how the Children of Israel came to be in Egypt and these verses act as a kind of bridge from Genesis (Bereishit, “Beginnings”).
Micography art depicting the midwives Shifra and Puah, and the first act of civil disobedience recorded in history.
We are officially leaving the fables about the “beginnings” of the world and of our ancestors, and transitioning to the birth of this new nation, going from being the Children of Israel (the person, who was also called Ya’akov/Jacob) to being the Children of Israel (the emerging nation of Israelites).
As you might expect in a well-crafted story focusing on birth, we have a bunch of female figures and some water imagery that echo what happens in the plot. And, in addition to women (and one special girl, Miriam) this week’s parasha also introduces us to another outsider, Yitro/Jethro, who becomes the father-in-law of Moshe/Moses, our great leader. Yitro, also called Re’uel, is a priest of Midian; he is portrayed as a wise and perspicacious desert-dweller who plays a key role in the story of our people’s birth. He also is the father of seven daughters (again, introducing more women into our tale).
Let’s list the women characters and a few tidbits about them:
A Levite woman (Exodus 2:1) who gives birth to a son. We later find out (in Exodus 6:16-20) that her name is Yocheved and that she had 3 children: Aaron, Miriam, and Moshe.
Miriam, who also is not named here, but referred to as the sister of the baby born to Yocheved (Exodus 2:4) and only named later, in chapter Exodus 15:20.
The Pharaoh’s daughter who, again, is not named at all, but given a name hundreds of years later, in the Talmudic midrash (stories). She is called Batya, meaning “Daughter of God.” Batya rescues the Hebrew baby boy (Moses) from the Nile River.
The seven daughters of the priest of Midian (Yitro) one of whom, Zipporah, is given to Moshe as a wife.
Two Hebrew midwives (Exodus 1:15) named Shifrah and Puah. By the way, if you are not inclined to read the whole parasha, I highly recommend reading this little episode of these two brave midwives (Exodus 1:15-22) and then join the centuries-old conversation about why these women ignore the Pharaoh’s decree. Why indeed? First, consider the following: the midwives are described in a noun phrase, which, in Hebrew, ends up being ambiguous. The phrase is m’yaldot ha-ivri’yot meaning either “the midwives who were themselves Hebrew” or “the (Egyptian) midwives who helped with the birthing of the Hebrew women slaves.” Depending on what you think about the nationality of the midwives, imagine how and why they had the courage to disobey the powerful ruler of Egypt. And how does a reward given by God (Exodus 1:20) influence your conclusion about who they really were?
Basically, this parasha brings all of this woman-energy to the foreground, as if to underscore how essential the women were in the birthing process of this nation.
The G-dcast narrator this week raises questions about another group of outliers — people with disabilities, like Moshe Rabbenu / Our Teacher Moses, who had a speech impediment.
In thinking about those who tend to be “outside” the mainstream both today and in many biblical stories, we have a trio: people with disabilities, women, and non-Israelites.
How do you think this enhances the description of the birth of the Israelite nation?
To further emphasize the birthing metaphor, we can look at the Hebrew word for Egypt: Mitzrayim. Mitzrayim also can be understood to mean “narrow straits,” probably describing the land on both sides of the life-giving waters of the Nile. The river waters are much like birth-waters; our people must make the journey down the birth canal, the narrow straits, before emerging as a brand-new nation, the Israelite nation, the People of Israel.
And so we get to the end of this blog post, without my even sharing thoughts about the burning bush, Moshe’s conversation with God, the name God gives Moshe to identify Godself, the murder of the Egyptian task-master, the fugitive status of our greatest leader, and how Moshe gets along (or doesn’t) with the Israelite slaves. Just in case this parasha whets your appetite for more, here are a couple of sources you might enjoy:
Last week, we left our hero, Yosef/Joseph, in a heated conversational exchange with one of his brothers, Yehuda/Judah, who speaks on behalf of all of the brothers and pleads with Yosef not to keep the youngest brother, Binyamin/Benjamin, as a slave. We were literally stopped in our tracks in the middle of the conversation!
Now we take up the story in the middle of that conversation, with Yehuda’s heartfelt and poignant speech to save his youngest brother. Va-yigash (and he [Yehuda] approached) is the name of this parasha; in it we hear the longest and most sophisticated speech in all of the book of Genesis.
This long discourse takes 17 verses. Yehuda recounts much of the recent history of what has transpired with the brothers, adding that their elderly father, Yakov, would surely die from grief if this son, Binyamin, is enslaved in Egypt. The atmosphere couldn’t be more tension-filled. Everyone seems to be holding his breath to see what will happen next. Yehuda goes on to offer himself in place of Binyamin. He says all of this to the grand Egyptian vizier, not knowing that it’s Yosef, his brother. He ends his plea by asking Yosef to please take him instead, “for how can I go back to my father unless the boy is with me? Let me not be witness to the woe that would overtake my father.” And then he is silent.
You could hear a pin drop — the room is absolutely still. Breaking the silence, Yosef yells out and demands that the court to be emptied; the only ones who are allowed to stay are these men from Canaan. When the room is emptied, Yosef breaks down in loud sobs, crying, as he makes his true identity known to the brothers who once threw him into a pit and then sold him into slavery. He says, “I am Yosef…. Is my father still well?” His brothers are speechless and cannot believe that this guy, who looks and acts so Egyptian and has so much power, is actually their little brother, the dreamer and braggart, now completely grown up and chief advisor to the Pharaoh.
There is a tearful scene of reconciliation as Yosef tells them that he has forgiven them for their wrongdoing so many years before. He now believes that it was God’s will that he ended up in Egypt so he could devise a plan to save that country and his own clan from the severe famine that they are all experiencing. Wow!! He instructs them to return home and bring their father and the entire tribe of Israelites down to Egypt so he can take care of them properly. Everyone is hugging everyone else and crying, the text tells us. I think they were probably laughing as well, from relief, from joy, from a break in the tension.
News reaches the Pharaoh who bestows gifts to Yosef’s family, “the best of the land of Egypt.” All of Yakov’s sons get ready to return home, laden with wagons bearing several changes of clothing, silver, and provisions like bread, grain, and other food for the journey to Canaan. Yosef tells his brothers, “don’t be quarrelsome with each other on the way back.” Why do you think he gives this particular piece of advice? What mood do you think the brothers were in that would cause them to get into fights?
The caravan leaves Egypt and after days, they reach Canaan. There are several midrashim (rabbinic interpretations to fill in the story) about how the brothers will tell their father Yakov that his beloved son Yosef, to whom he gave the coat of many colors, is still alive. They don’t want him to be shocked and have a heart-attack (God forbid), so how will they handle the news? The rabbis of the Talmud come up with a great little story that acts as a gloss to Genesis 45: 26-27. They remember that Yosef warned them not to alarm their aged father. So the brothers summoned Serach, the daughter of Asher, and asked her to sit before Yakov and play for him on the lyre; in this gentle, soothing manner she could reveal to her old grandfather that his favorite son was still alive, down in Egypt. Serach played the lyre well and sang gently: “Yosef my uncle did not die, he lives and rules all the land of Egypt.”
Serach bat (daughter) of Asher acquires a rich life in the midrash/rabbinic stories. She is actually named in the Torah, in the genealogy of this parasha, Genesis 46:17. And because she is the only girl listed by name, the rabbis embellished this tiny mention with fabulous stories about her: how she lives for hundreds of years; how she identifies Moshe/Moses as the liberator; and how, when the Children of Israel finally leave Egypt 400 years later, she alone knows exactly where Yosef’s bones are buried in the Nile River, and she shows Moshe so that Yosef’s bones can be carried out of Egypt, as per his instructions…. But wait, we are getting ahead of ourselves here. For more on Serach bat Asher, look at this resource from MyJewishLearning.
The rest of the parasha deals with the migration of the Children of Israel into Egypt and how they become a protected people among the Egyptians, how they are given the choicest geographical areas in Egypt by the Pharaoh, and how they prospered. We also get to read how Yosef manages the famine by establishing a system of serfdom among the population (not such a pretty solution, but the Egyptians were grateful nonetheless).
Next week, we will come to the end of the book of Genesis, the first of the 5 books of Moses. Stay tuned!
How do you feel about the system Yosef devises to enable all to have food (Genesis 47: 23-26)? Do you think the ends justify the means?
What do you think about the way Yosef reveals himself to his brothers? Why did he take so long to tell them the truth about who he was? Did Yehuda’s speech have anything to do with Yosef’s finally breaking down?
Have you ever been moved by a powerful speech, spoken from the heart? When? What moved you?
For the past few weeks, the names of all the parshiot (weekly Torah readings) have started with “Va, meaning “and.” There was Va-Yetze (And He Went Out), Va-Yishlach (And he sent) and Va-Yeshev (And he settled). I don’t know about you, but sometimes it’s easy for me to get confused about what happens in each of these chunks of torah.
This week we get to Miketz (After [two years]), and we land smack dab in the middle of the Yosef/Joseph novella. Today’s blog is a kind of re-cap of this irresistible story. When we left off, our hero was still languishing in the dungeon after the chief cupbearer was restored to Pharaoh’s service, having forgotten all about the interpreter of his dream (Yosef himself!).
If this were a TV show, across the bottom of the screen, you would see this: Two years later…
The story opens in Pharaoh’s court and we are told of a strange dream Pharaoh had in which seven “handsome and sturdy” cows appeared and then, right behind them, seven “ugly and gaunt” cows, who proceeded to eat the seven handsome, sturdy cows. Sounds just like a dream, huh? Then he dreamt a similar second dream. When he awoke in the morning and told his dreams to his wise men, none could interpret them (Genesis chapter 42 verses 1-8). Luckily, the chief cupbearer remembered that Hebrew kid in prison — the one who had correctly interpreted the dreams of his fellow inmates — and he told the Pharaoh about Yosef. So, Yosef was brought up to court, cleaned up and decked out nicely to meet the ruler who then proceeded to tell Yosef his dreams. Yosef offered the interpretation that there would be seven years of plentiful agricultural yields in Egypt, followed by seven years of severe famine. Yosef also recommended that a very wise person be appointed to collect the extra grain during the seven years of plenty and store it for the famine years. The Pharaoh was so impressed that he made Yosef a viceroy or vizier, elevating him to second in command of the country. Wow!! What a meteoric rise in status!
Yosef gets a new name, Zaphenath-Paneah, and he takes an Egyptian wife, Asenath, with whom he has two children. He is re-made in the image of a powerful, influential Egyptian vizier. Some say that Yosef provides us with a model of the first assimilated Israelite — he looks, acts, and talks just like the Egyptians in the court.
In fact, he is so assimilated that when brothers come down to Egypt to procure rations because of the famine back home in Cana’an, they don’t even recognize the bragging, arrogant teenage brother they sold into slavery so many years before. (An aside: we typically read this Torah portion on the Shabbat of Hanukkah, the holiday in which the Maccabees fought the Greek Romans whose influence in Israel caused the many Jews to assimilate. Assimilation seems to have exerted a strong influence on Jews throughout our history. And it’s not a simple answer to figure out if assimilation is completely pernicious — look at Yosef in Egypt!)
Now the drama circles back to the family and we read of several encounters between Yosef and his brothers. Since Yosef recognizes the brothers, but they utterly fail to recognize him, he has a great opportunity to engineer some power-plays. He could act like a mensch — or not. Inside he is still an angry teenage twerp, but given his power-broker status he can either (wrongly) accuse the brothers of being spies or warmly welcome them. What do you think he does? He decides to hide his identity, and although it looks like it might be pay-back time, maybe he is just attempting to measure if and how the brothers have changed.. He imprisons his brothers — just like he was imprisoned because of what they did to him (chapter 42 verses 8-17).
After 3 days, Yosef gives them an ultimatum, using information that he presumably got from his interrogation of them, but that he really already knew. He instructs them to return home with rations, but they must return with their youngest brother (Benjamin); in the meantime, Yosef will keep another brother, Simeon, in prison, as a ransom. The brothers confer; they talk about selling him off so long ago. They conduct this conversation in front of Yosef, who, of course, understands every word, unbeknownst to them.
And so, heavy-hearted, the brothers return home, back to their old father, Yakov/Jacob, in Cana’an, only to find another horrible surprise: When each brother opens his sacks of grain, he sees the money that he thought he had paid for the rations. (Yosef had instructed his servants to replace the coins so it would appear as if the brothers stole the grain.) Oy Oy Oy!! Now what??? There is a trick turn behind every action in this parasha.
How will it all end? What other tricks does Yosef have up his elegant Egyptian sleeve? And what are all these shenanigans about? To see if the brothers have really repented from their dirty deeds? To enjoy a little sweet revenge? To show the brothers that his teenage dreams had come true after all? All of the above? Or none of it?
This parasha gives us insights into the way this family works or doesn’t….Old Yakov still thinks everything bad that happens in the world is always centered on him (Genesis chapter 42 verse 36). Yosef doesn’t look so great either — he keeps losing control as he manipulates his brothers (Genesis chapter 43 verses 30-34). He keeps breaking down in tears privately, but dealing deceitfully with his brothers in his public persona. It won’t be until next week that the brothers find out what we (the loyal readers) already know — that this great and powerful Egyptian vizier is none other than their brother, their father’s favorite son, Yosef.
Why didn’t Yosef ever “write home” in the 20 years he was in a powerful position in Egypt?
How did Yosef’s assimilation affect his behavior towards his brothers, if at all?
Last week, the parasha (Torah portion of the week) ended with a chronology, a long list of names of the descendants of Esav (Esau), the twin brother of Yakov (Jacob), with whom he struggled, even in the womb, before they were born. The brothers finally made peace with each other and the Torah honors Esav by spending lots of time detailing his family. This week, however, it is clear that we are moving on to the key protagonist descended from Yakov: Yosef (Joseph), the 11th and the favorite son, borne by Yakov’s favorite wife, Rahel (Rachel).
Our opening scene sets the stage for what is actually a novella, the first in the Torah, the story of Yosef and his adventures. Andrew Lloyd Weber famously wrote a hit musical about some of our story that you may want to check out:
But we really don’t need a Broadway hit to let us know that this story has everything that makes a good novel or novella work: intrigue, plot twists, character development, changes in identity, dreams, lies, sibling rivalry, and more than a little a hint of sex.
In fact, just reading the text we see why the great German Jewish novelist of the early 20th century, Thomas Mann, produced a masterpiece of literature, Joseph and His Brothers, based not only on this story, but also incorporating the rabbinic midrashim (stories) that embellish the torah text. A new translation by John E. Woods is described as “a major literary event. Thomas Mann regarded his monumental retelling of the biblical story of Joseph as his magnum opus. He conceived of the four parts — The Stories of Jacob, Young Joseph, Joseph in Egypt, and Joseph the Provider — as a unified narrative, a ‘mythological novel’ of Joseph’s fall into slavery and his rise to be lord over Egypt. Deploying lavish, persuasive detail, Mann conjures for us the world of patriarchs and pharaohs, the ancient civilizations of Egypt, Mesopotamia, and Palestine, and the universal force of human love in all its beauty, desperation, absurdity, and pain. The result is a brilliant amalgam of humor, emotion, psychological insight, and epic grandeur.”
Embedded in the opening part of this novella, the biblical authors do something so crafty. They begin the story in Genesis chapter 37 and build it to a crescendo, leaving Yosef at the point of being sold to an Egyptian after a terrible ordeal, and poor old Yakov, back home, mourning for his favorite boy. We really want to know what happens next… kind of the way you feel when you watch an episode of Homeland and you are just dying to know what will happen to Carrie and Brody. However, chapter 38 is a total departure from the Yosef story; we detour to read a completely separate story about Yehuda (Judah), Yakov’s 4th son, borne by Leah. It is the tribe of Judah that gives the Children of Israel their eventual name, Yehudim (Jews), and it is from this tribe that both King David and Jesus are descended.
The entire detour story tells us that Judah (Yehuda) had 3 sons, and when his oldest, Er, came of age, Yehuda arranged a marriage between Er and Tamar. Unfortunately Er dies and Yehuda sees fit to have Tamar marry another son, Onan. The story devolves (you can read it in chapter 38 verses 8-11). After Onan dies, Tamar is left a widow, childless, and she hatches a plot to make sure she can remarry and have children. In her cleverness, she reminds us somewhat of Rivka/Rebecca, the great-grandmother of Tamar’s husbands. Neither of these women possesses any overt power in this patriarchal society.
In order that the right thing will be done, each woman resorts to subterfuge — each one uses a cover-up to get the right outcome. Two generations before, Rivka puts skins on the arms of the smooth twin (Yakov) to make him feel hairy, like his twin, Esav, when their blind old father touches him. Now Tamar dons a garment that makes her resemble a cultic prostitute; she waits at the crossroads to entice Yehuda into a one-night-stand that she hopes will make her pregnant. He doesn’t recognize her; she takes his seal, cord, and staff as a voucher (for a goat) that she can later redeem — he will send the goat to her with a friend (chapter 38 verses 17-20).
Later, the townspeople tell Yehuda that his daughter-in-law is pregnant; and since he knows that she hasn’t re-married, he tells everyone “Bring her out and let her be burned!” Tamar comes out, shows the seal, cord, and staff, and says “I am pregnant by the man who owns these.” Yehuda recognizes his things and realizes that he should have given Tamar his youngest son to marry (but didn’t), and says “This woman is more righteous than I — I should have given her my youngest son.” This couple is not intimate again, but later in Genesis, we will see how Yehuda develops. It is one of the twin babies, Perez, born of this coupling, who is the progenitor of the Davidic line, the line of the Messiah.
Finally we get back to the Yosef story in Chapter 39 and 40, and our parasha ends with Yosef interpreting dreams that are “spot-on.” Doesn’t this sound like a great novel, movie, or TV series???
What does the little story of Yehuda and Tamar (chapter 38) come to teach us about the larger Yosef narrative in which it is embedded?
What do you think of women (or men) who have no power resorting to subterfuge to make things right?