Category: Bereishit

At one time, schoolchildren were taught that they would be drilled in the “three R’s” (reading, [w]riting and [a]rithmetic). In the Torah readings of recent weeks, we have come across a different series of “R’s” that Joseph’s brothers seemed to have been schooled in: reviling, rage and rivalry. As many of us are familiar with, the elder brothers reviled their younger brother whose dreams predicted he would lord over them, and whose multicolored coat evoked rage and rivalry. Their hatred was so intense that it led them to throw Joseph in a pit, debating the merits of whether to kill him or sell him.

Judah failed to rise to the challenge, do the right thing, and save his brother. He said, “Let’s sell him.” But what to tell their elderly father Jacob?

They hatched a scheme whereby they took Joseph’s multicolored coat, and dipped it in goat’s blood. Bringing it to their father, they asked Jacob, “Haker na,” “Do you recognize this?” This phrase, “do you recognize,” will be one that not only haunts Jacob, but the brothers throughout the Joseph saga.

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Once upon a time, there was a world where illusions and delusions reigned. It was a world in which people believed that women could cause the deaths of their husbands, just by virtue of who they were.

Once upon a time, there was a world where women’s freedoms were stifled. It was a world in which a woman suspected of being unfaithful to her betrothed, could be dragged from her home and burned alive at the stake.

Once upon a time, women’s faces were hidden — by veils and by patriarchy.

But Tanakh tells us a story.

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We live in a time of heightened polarization, where divergent camps often operate in silos and interact in hurtful ways. We see this within the broader American political community, within the Jewish community and between the American Jewish community and Israel. How can we begin to heal these rifts? Are there steps we can take to build bridges across increasing divides? The story of Joseph and his brothers, which begins in Parshat Vayeshev, serves as a model for initiating engagement amidst polarization.

The story opens with 17-year-old Joseph boasting of dreams in which his brothers, and then his whole family, seem to bow down to him. Joseph, perhaps encouraged by his father’s devotion to him, sees himself as separate from, and superior to, his brothers. It is not surprising that he brings dibatam ra’ah, evil accounts, against his brothers to his father. Once one removes oneself from a group and sees oneself as superior, it is easier to criticize and harshly judge that group as a whole.

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Esau, the impulsive son, the coarse hunter, father of Amalek, comes to symbolize evil.  THe sages, following the tradition of the prophecies of Ovadiah and Malachi, view Esau and his descendants as the eternal, arch-enemies of Israel. Thus, the following midrash, describing Jacob’s preparations on the eve of his fateful meeting with his brother, is nothing less than astounding:

“And he rose up that night, and took his two wives, and his two handmaids and his 11 children” (Genesis 32:22). Where then was Dinah? He put her in a box and locked her in, saying, “This wicked man has an aspiring eye; let him not take her away from me.” (Genesis Rabbah, Vayishlach76).

The midrash goes on to explain that Jacob was punished on this account because he had kept Dinah from his brother, for she might have led Esau back to the right path; because of this she later fell into the hands of Shechem! In other words, Jacob should have offered Dinah to Esau in an effort to reform him, and his not doing so resulted in a terrible tragedy for the entire family.

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Years ago, my husband’s aunt and uncle, who were in their mid-60s at the time, received an invitation from a childless couple they were friends with. The couple had commissioned the writing of a Sefer Torah and were hosting an event to celebrate its completion. When our aunt did not respond immediately, she received a phone call from her friend asking if they could please make a special effort to attend. And then she added, “Because, you know, this is our first simcha.”

Infertility is a lifelong challenge that many of us do not sufficiently appreciate. It does not end in the childbearing years, when one is surrounded by births and their accompanying celebrations.  The void accompanies a childless couple throughout a lifetime, when they see their peers busy with playground gatherings, birthday parties, bar and bat mitzvahs, graduations, weddings, sheva brachot, and of course grandchildren. Every time that someone else’s children enter a new, exciting stage, it can be a painful reminder of what everyone else is up to and of what might have been, had things been different.

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In Parshat Toledot, there are two central questions: what made Isaac doubt his son? And, what ultimately set his mind at ease?

Recall: An aging Isaac sends his eldest son, Esau, to prepare a meal, at which he (Isaac) plans to bless him (Esau). Objecting to this plan, Rebecca sends Jacob instead to prepare the same meal, disguise himself as his brother, and take the blessing for himself. In the ensuing interaction, Isaac and Jacob face off, the former trying to uncover his son’s identity, and the latter trying to disguise it. The whole process, ostensibly one of doubt and deception, reveals a great deal about character, integrity, and hope.

Read the full article on the Times of Israel