Natalie Portman's Directorial Debut & Paper Towns' Nat WolffBy Gerri Miller
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We have gotten to the end of the book of Genesis, the book of Bereishit (Beginnings) — the beginnings of the world and of our people. This last parasha in Genesis is called Va-Yehi (And He Lived), commenting on the life of Ya’akov (Jacob) that we have been following for weeks. But just as the parasha Chayei Sarah (Sarah’s Lives) begins with the death of Sarah, so too here, Va-Yehi paints a picture of Ya’akov on his death-bed (even though we might have thought, from the title of And He Lived, that the parasha would be about his life, not his death).
There is also a curious puzzle in Va-Yehi that is captured by the very form in which the Hebrew letters are written in the scroll. The puzzle is why Ya’akov loses the prophecy he wanted to convey to his sons before he took his leave of this world. What happened to him that the prophecy just escaped from him so completely?
What exactly, is that form that echoes the mystery of the missing prophecy? Well, Ya’akov is “blocked,” somehow prevented from delivering a message of final redemption to his sons. And our parasha is also “blocked” or “closed off.” Very rarely in the Torah scroll we see something called a “closed parasha,” referring to the actual physical layout of the letters on the parchment scroll. They appear on the same line as the last words of the parasha of the preceding week, instead of the typical separation of at least 9 blank spaces, which would separate last week‘s reading from this week’s. The form echoes the content. Ya’akov is blocked and our parasha is written in a “blocked” format, as if to emphasize our patriarch’s lost prophetic vision at the end of his life.
In fact, in Genesis chapter 48, when we get to verse 8, Ya’akov seems befuddled and lost. OK, he’s about to die, but he had just given a whole speech reminiscing about his life, and mentioning his grandsons, Ephraim and Manasseh. And now, a moment later, he is asking, “who are these boys?” What’s going on here? Is he losing it or not? And then he does something very curious: he wants to bless the boys that he has just formally adopted (chapter 48 verse 5) but he switches his hands so that the younger son, Ephraim, gets Ya’akov’s right hand, and the older son, Manasseh, receives his blessing from Ya’akov’s left hand. Do you think this is a subtle reminder of how he “stole” the blessing from his own twin brother Esav (Esau) so many years before?
In the present, Yosef (Joseph) tries to correct his dying father’s apparent mistake, but old Ya’akov is still sharp (so he isn’t losing it) and tells the assembled family that he wants to bestow the blessing just the way he indicated. Read what Ya’akov says in verses 19 and 20.
To this day, parents give this exact blessing to their sons on Friday night, as part of the ritual welcoming Shabbat. Why do you suppose we ask God to make our sons like Ephraim and Manasseh instead of any of the other brothers or even the patriarchs? (By the way, girls are blessed to be like the matriarchs: Sarah, Rebecca, Rachel, and Leah.) One possible hint may have to do with the lack of sibling rivalry associated with these two sons of Yosef; whereas, at least in the generation of Ya’akov and Yitzhak, there were terrible and sometimes violent sibling struggles.
In Chapter 49, Ya’akov says his last words, called blessings, to each of his sons, spoken in poetic form. Each little poem recalls things that happened earlier in their lives. We call these snippets of poetry “blessings,” but they often don’t sound like what we think of as blessings; they are more like “this is what you did so now you will get what you deserve.” In verse 29, Yakov gives his final instructions; and in verse 33, the long life of Ya’akov ends. As you can read in Chapter 50, he is given quite a funeral, paralleling how we bury great leaders in our day and age. Senior members of the Pharaoh’s court joined the family to mourn Ya’akov, and the mourning period lasted 7 days, just like “shiva” today.
Not only does Ya’akov die in this “closed” parasha called “And He Lived/Va-Yehi,” but Yosef also dies, at the age of 110. It is as if the author of this story wanted us to know that we are leaving the patriarchal and matriarchal tales and moving onwards. And where are we moving to? Look at the very last word in the book of Genesis to find out.
So we conclude Genesis at the same time as we conclude the year 2012. I have learned to read each parasha with an eye towards what is actually happening right now in our world, not limiting myself to thinking that the parasha is about some history that happened thousands of years ago. At the end of each book of the Torah we say, “Chazak, Chazak, V’Nitchazek” (be strong, be strong, let us be strong). As we say those words this Shabbat, I think we are encouraging each other to be strong in the face of the many challenges we face as we repair our communities from both deadly storms and massacres and have the strength to find ways to sustain and celebrate life.
No matter that we may have read these verses before — in fact, we may have read them many times. And no matter that echoes of these verses have entered our lexicon and the consciousness of Western Civilization. After all, here is the biblical creation story — the poetic rendering of the way our world began. This is where we here sonorous, lofty phrases such as “Let there be Light!” This is where we meet some of the best known Bible figures: Adam, Eve, Cain, Abel and Noah. Lots of us have memories of these guys from our childhood, from the comic book version of the Bible, or a beautifully rendered children’s book.
These first five chapters and the first 8 verses of chapter 6 are so chock full of interesting things — so many puzzles, so many questions, so much angst and drama and so many beautiful images — that it is really hard to focus on just one thing. In fact, the creators of the G-dcast produced TWO renditions of this Parasha; watch both — each has different big ideas!
Chapter 1 gives us the famous creation story. But right away, in chapter 2, we get another creation story! How does that happen? What are the differences between these two stories? Which do you like more? Why do you suppose that the editors of the Torah kept both stories? Chapter 3 gives us the story of the Garden of Eden, and how the two humans interacted with their new pristine environment, with each other, and with God. In Chapter 4 we read more about this first human family, the two sons born to the first couple, and the first murder! Chapter 5 provides the first biblical genealogy, which some folks think has lots of fascinating tidbits to chew on. And in the first verses of Chapter 6, we get the set-up to the flood saga…
Doesn’t it seem like this should be divided into at least a month of Shabbat readings instead of all being packed into one week??
Lots of people have favorite parts in Parashat Bereshit. I happen to love verses 27 and 28 of Chapter 1:
Why? Well, it embodies a core Jewish belief—that each human is created in the image of God, and, at the very beginning, the first human was both male and female, some mystical androgynous being that later was separated.