"Now
Jacob dwelt ("va’ye'shev") in the land where his father
had sojourned, in the land
of Canaan
In
telling the story of Ya'acov, the narrative highlights the story of Yoseph who
was favored by his father. As a mark of his affections, Ya'acov made his son a
special tunic: "k'tonet passim," a tunic of "passim."
Unlike the commonly held view that this robe, or tunic, was multi-colored, the
word "passim" actually indicates that the robe was extra long
- covering the feet and especially the flat of the hands. The verb
p.s.s (pey, samech, samech) means to “disappear”
or “pass on,” e.g. Tehilim (Psalms) 12:1,
which means that the hand would ‘disappear’ because of the ampleness of the
cloth. It was of a style "such as
the daughters of the king dressed themselves" (in 2nd Sam.
13:18, David's daughter, Tamar, is recorded wearing such a robe). By clothing
Yoseph in a princely garb, Ya'acov communicated to the rest of his sons that he
had ordained him to inherit the birthright. It is no wonder that Ya'acov's
favored son incurred the wrath of his brothers, even before he shared his dreams
with them. When Ya'acov heard Yoseph's second dream, he too became somewhat
exasperated with this spoiled brat. However, the text goes on to tell us that,
"his father kept the saying in his heart" (37:11). Another parent,
who on one occasion "treasured all these things, pondering them in her
heart," and who at another time "hid [the words] in her heart" was
Miriam, Yeshua's mother (Luke 2:19, 51). In her case, as well as in
Ya’acov’s, these “things” were prophetic and had to do with a grand destiny of a
son. The brothers’ response to each dream’s account was that they “hated him
even more” (37:5, 8). “Even more” is not a direct translation of the original,
which is “va-yosiphu” – “and they added.” In other words, more hatred
was added to the negative emotions that the brothers were already harboring
toward their sibling. What makes the usage of this verb here quite intriguing is
its root connection, a.s.ph (alef, samech, pey/fey), to the name of the one who
was the object of this hatred.
The
Parasha’s account of the conflict between Yoseph and his brothers, in
particular the sons of Bilha and Zilpa (ref. 37:2), is marked by an absence of
“shalom”: “And his brothers saw that their father loved him more than all his
brothers, they hated him and could not speak peaceably to him”
(v. 4, emphasis added). But even
though the situation was not resolved, when the brothers went to Shechem to
shepherd their father’s flocks, “Israel Aram Shechem
Ya'acov may have been
concerned for his sons' safety in Sh'chem, as that town's residents most likely
remembered them only too well.2 Much
latter, in B’resheet (Genesis) 45:8, the following
words will be declared by Yoseph to his brothers who, in parallel with his
present situation, had also been sent (after him) to Egypt: "So now it was not you that sent me
hither, but Elohim…".3 The
commentator goes on to say that "this verse supplies the key to the
understanding of the whole story, which unfolds a dual level of the mission.
There is the obvious mission which Ya'acov sends his son on, but underlying
this mission lies the hidden (deep) workings of Providence Who is sending the
descendants of Avraham to Egypt Valley of Chevron
Ya'acov
sends Yoseph from Chevron, which is in Yehuda, to Sh'chem which is in Shomron (Samaria ), from where Yoseph goes on to Dotan (Dothan ), also in Shomron, and is then taken to Egypt
Interestingly,
the shepherds did not lead their flocks to the green and serene pastures of Sh’chem
(or at least did not stay there), but continued on their way. As for Yoseph, he
was directed by “a man” to follow them northward, to Dotan. Notice that
Yoseph’s informant did not require much information; he already knew who the
“brothers” were, and neither was he ignorant as to their whereabouts. Even so today, if we earnestly seek for our
brothers, the Man will not withhold any information from us. He will lead us
directly to them (even if there is a cost involved). It is just a matter of
having ears to hear and a heart to obey.
But what awaited Yoseph in Dotan was far from a hearty
reunion. His brothers sought to kill him, and only by Reuven’s intervention was
his life spared, and he was cast into a pit. While Yoseph was naked, and no
doubt thirsty and hungry, his brothers sat down to eat bread (37:24-25). “Bread”
is "le’chem," of the root l.ch.m (lamed, chet, mem) which is
also the root for the verb "to fight," and for the noun
"war" ("milchama"). The men ate their bread - lechem -
while in their hearts there was a war-like attitude - milchama - toward their
brother. Proverbs 4:17 says of the wicked: "they eat the bread of
wickedness." The verb for "eat" there is "la'cha'mu," which
normally would be understood as "fight," making this verse applicable
therefore to the wickedness manifested by Yoseph's brothers. Shlomo Ostrovski comments here that Yoseph’s
brothers had no idea that some day they would seek out their victim for the
very substance with which they were now satisfying their hunger 5, while
denying him of it.
That
Yoseph is the protagonist of our story is not difficult to determine, and Scripture
continues to underscore this fact, not only overtly but also by using subtler
means. In chapter 37, as we observed above, and also in 38 the verb y.s.f – to add, to repeat – which is the root of
Yoseph’s name, appears four times. And so we read in 37:5, 8:
“And she conceived yet
again - va’tosef - and bore a
son, and called his name Shelah” (38:5a).
“So Judah
(38:26 ).
And so, even when the
various episodes involve other individuals, named and unnamed, the Word points to
Yoseph’s central role.
While in Dotan, a caravan
of merchants passed by and Yehuda, using his pragmatism to suppress his guilt,
suggested selling Yoseph to them (ref. 37:25-27). Later, in the family home, a
great turmoil was caused by Yoseph's (supposed) death, particularly so since
Ya'acov could not be comforted. Yehuda, therefore, 'ups and leaves,' or in the
words of the text he, "departs from his brothers and descends"
("va'yered" - "and he went down")
to his Adulamite friend (38:1). While in that state of separation, which led to
a great decline in his life, Yehuda married a Canaantie woman who bore him
three sons. The narrative is very quick to make a point, as straight away after
these sons' birth we are told of the firstborn's marriage to Tamar. That two of
Yehuda's sons were displeasing to YHVH, who took their lives (ref. 38:7-10), is
stated as a matter of fact. Without wasting time and words, the narrative goes
on to tell us the story of Tamar and her insistence to "raise up the name
of the deceased" (Ruth 4:5). Tamar's real identity and motive were only
discovered when she produced a pledge in the form of a seal, cord and staff left
to her by her father-in-law, upon her demand to be paid for the “services” she
provided him when she masqueraded as a harlot. The pledge given to Tamar
was "era'von," of the root a.r.v, which we observed in “erev”
- “evening” (in Parashat B’resheet in Genesis 1). This pledge is a guarantee
for that which is to come. Indeed, without it Tamar would have been burnt at
the stake (ref. vs. 24, 25). But more than just saving the life of Tamar, it
also guaranteed that YHVH's principle of redemption was implemented; that is, that life was
brought forth from the dead, while also insuring the continuity of what was to
become the tribe of Yehuda.
When
it is her time to give birth, Tamar, like Rivka, has twins who, like the former
pair, have an innate 'knowledge' of the importance of the birthright. Again, a competition
over who would be born first, took place. Ultimately, the “breaker,"
the "portetz," gained the upper hand and was therefore named
Peretz (v. 29). Many years later, the prophet Micah declares, "the breaker
goes up before them. They break out, pass through the gate and go out by it. So
their king goes on before them and YHVH at their head" (2:13). The preceding
verse informs us that the subjects of this description are those who will be
gathered out of Ya'acov, and who are the remnant of Yisrael which will be
"put together like sheep in the fold, like a flock in the midst of its
pasture they will be noisy with men." Thus, not only the proverbial “Poretz” –
Breaker-Leader – would be a descendent of Peretz, but also some of those who
will follow Him.
Yoseph’s immediate
destiny is marked by a down-spiraling course, first into a pit and then by
being sold to merchants who were “on their way… down to Egypt
Yoseph
is now in Egypt
But in the meantime, the
opening verse of chapter 39 reiterates his (temporary) decline: “Now Joseph had
been brought down to Egypt
Yehuda’s downward
journey is accompanied by many mishaps, although every now and then there is
evidence of an attempt on his part to do the “right thing.” How typical of
guilt, shame, and self-condemnation to lead us to try and cover them up by
“good works”! Thus, his sons’ names provide a clue as to these feeble attempts.
Yehuda named his firstborn “Er,” meaning “awake.” He was hoping that his
depression and spiritual slumber could be redeemed by having this firstborn.
His second son was called “Onan” – “on” being strength. Rachel named Binyamin,
Ben-Oni, “son of my strength” as his birth had depleted all of her strength and
brought about her death. As to Yehuda’s third son, the latter was born under
strange circumstances: “He was at Chezib when she bore him” (38:5). Who was at
Chezib? Was it the newborn (and his mother), or was it the father? What is
Chezib? Is it truly a place, or is it a description of a condition? Chezib
means “lie, deception, falsehood.” Is it possible that Shelah was a product of
lying and deception, and was therefore the son of another man, rather than
Yehuda’s? Or was Yehuda away while he
was born, causing his wife great grief? One way or another, Shelah’s birth was
not a cause of great joy, otherwise why would Scripture take the trouble to
record the fact that “he was in chezib” at the birth? The name Shelah could
possibly mean “hers,” reinforcing the possibility that the boy may have not
been Yehuda’s biological son.
When Yehuda’s
degeneration reaches its peak, he turns (as we saw above) to a
prostitute, with whom he leaves his most precious possessions: signet, cord and
staff. Like Easv, who for momentary satisfaction was willing to give up his
birthright, Yehuda had given the ‘markers’ of his identity and authority to the
one whom he perceived to be a prostitute. Interestingly, later, when he went
looking for her to retrieve his treasures and to cover up his embarrassment and
pride (and said, "Let her take them – the objects - for herself,
lest we be shamed; 38:23 emphasis added), he used the term
“k’desha,” which is a “temple prostitute.” However, that word shares its root
with “kadosh” – set apart and holy. In verses 21 and 22 of chapter 38 this word
appears 3 times. Again, a hint as to the true nature of this woman, who
turned out to be “kdosha,” holy and “righteous,” as Yehuda himself came to
realize (v. 26). Interestingly, at Yehuda’s lowest point of spiritual and moral
collapse, YHVH intervenes by using that which appears to be the very symbol of
lowliness and humiliation.
Among the many lessons
that Yehuda was taught by Tamar, his daughter in law, he also had to realize
that things are not always what they seem to be, a lesson that he will apply
one more time when many years later he will meet the ‘mighty Egyptian ruler.’
Now
back in Egypt
This
Parasha’s two women, whose stories are told side by side, are both involved in
sexual promiscuity. However, in spite of the fact that it was Tamar who
actually ‘exercised’ her heart’s intent, while the second, Potiphar’s unnamed
wife did not, it is the first who is declared righteous (38:26) for having
pursued, at all costs, the righteousness of Elohim, i.e. life from the dead in
the form of redemption.
After
the episode in his master’s house, Yoseph is put in prison and just like an
echo from his previous experience, we read the words: "YHVH was with him,
and whatever he did YHVH made to prosper ("matzli'ach")"
(39:23 italics added). Although our Parasha ends with Yoseph seemingly being
forgotten and once again being repaid evil for the good he had done (see
40:9-15, 21), this is just the beginning of what is to become a glorious
career.
The
nation of Yisrael-in-the-making is seen learning the principles of redemption,
as each of its figureheads (Yehuda and Yoseph) is exposed to powerful personal
experiences pertaining to YHVH's kingdom principles.
1. Moses
on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit, Jerusalem
2. Ibid
3. Studies
in Bereshit, Toldot 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library,
Department for Torah Education and Culture in the Diaspora. Hemed
Books
Inc., Brooklyn , N.Y.
4. Ibid
5. Moses
on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit, Jerusalem
6. Studies
in Bereshit, Toldot 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner
Library,
Department for Torah Education and Culture in the Diaspora.
Hemed
Books Inc., Brooklyn , N.Y.
7. Ibid.
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