Va-y'chi
Genesis 47:28−50:26
I. Summary
A. Va-y’chi = (Jacob) “lived” (17 years in the land of Egypt).
B. Jacob makes Joseph swear that he will bury Jacob’s body in cave at Machpelah in Canaan (previously purchased by Abraham at full price from the Hittites and where Abraham, Sarah, Isaac, Rebekah and Leah were all buried). (47:28-31)
C. Jacob, at the age of 147, adopts and blesses his grandchildren, Joseph’s sons, Ephraim and Manasseh [replacing censured Reuben and Simeon (34:30 and 35:22) as senior tribes?]. In blessing, Jacob (not being able to see … reminiscent of blind Isaac when he “mistakenly” blesses Jacob rather than Esau) crosses his hands and places his right hand to his left on head of Ephraim (younger son). Joseph protests since right hand was to go on head of Manasseh, the older son. Jacob persists and rejects traditional blessing of oldest in favor of youngest and declares that youngest son shall be greater then older son (borne out by 1) Joshua, prophet Samuel and Jeroboam I, founder of Northern kingdom/Israel all = Ephraim’s descendants and 2) Northern kingdom/Israel also known as Ephraim). Jacob acknowledges his imminent death and reinforces Joseph as his favorite son (characterizing Joseph as “first among your brothers”) (48:1-21)
D. Jacob's twelve sons gather around his deathbed, and each receives an evaluation and a prediction of his future. Jacob asks his sons to bury him in Canaan (repeating request he previously made of Joseph at 47:30). Jacob dies. (49:1-33)
E. Joseph and all Egypt mourn Jacob's death (in quasi-royal fashion). Joseph, accompanied by procession of Egyptian officials, bury Jacob in cave at Machpelah in Canaan. (50:1-14)
F. Joseph assures his concerned brothers (“what if Joseph still bears a grudge against us and pays us back …”) that he has forgiven them citing himself as God’s vehicle for Israelite survival, i.e. turn evil into good. Just before he dies, Joseph tells his family that God will return them to the Land that God promised to the patriarchs. Joseph asks that they take his bones with them when they leave Egypt (parallels Jacob’s request to be buried in Canaan at 47:30). Joseph dies at 110 (ironically the ideal Egyptian lifespan v. 120 years in Hebrew tradition). (50:15-26)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Genesis as set-up for Exodus - Va-y’chi = conclusion of Genesis (theme = God guiding descendants of Abraham to Egypt) and is an introduction to Exodus (where God shows himself to the world as Israelites are led from Egypt to Promised Land).
B. Jacob’s testament (49:1-27) –
1. Testament identifies distinguishing characteristics of each tribes; however, testament also suggests tribes have little cohesion, i.e. what binds them is common ancestry and memory of an old covenant … not bound by any sense of national purpose or identity.
2. Comments about Judah more future oriented = Judah’s tribe survived destruction and deportation by Babylonians and provided continuity for Israelites. Foretelling future = Jacob as God’s messenger? Testament = bridge between past and future?
3. Contrast harsh judgments v. loving candor of a father.
4. Harshness of Jacob’s comments perhaps tempered if Jacob viewed as prophet simply carrying words of God foretelling the future.
C. Significance of Judah’s repentance - Judah’s tribe survived destruction and deportation by Babylonians and provided continuity for people of Israel. Had Judah, as the family spokesman, not completed the cycle of t’shuvah (repentance), Joseph might never have forgiven his brothers, and the Israelites might have perished of hunger in Canaan.
D. Voicing apologies - Joseph’s reconciliation with his brothers contrasts with Jacob’s reconciliation with Esau in that the brothers verbally apologize to Joseph whereas Jacob never verbally apologizes to Esau, whom he has wronged.
E. Seeing - Jacob could not “see” his grandsons (though his blessing of his grandsons gave him “sight”). Jacob’s earlier trauma (stealing birthright from Esau) prevented him from “seeing” people as they really were. Similarly, Isaac could not “see” when he mistakenly (?) blessed Esau rather than Jacob = a result of Isaac’s trauma when Abraham almost sacrificed Isaac. Finally, Leah had weak eyes.
F. Carrying Joseph’s bones – Joseph’s request (50:25) that people “bring my bones up from this place” (request eventually fulfilled by Moses and Joshua) = representative of people carrying and passing on Joseph’s values? Different significance than Jacob’s request to be buried in Canaan?
G. Torah scroll construction of parasha - This Torah portion differs from the ones we have examined thus far. The beginning of the other portions is generally delineated by a new paragraph or at least an indentation in the text of the hand-written Torah scroll, but this portion is satum, "closed." Midrash suggests the death of Jacob caused a closing of the eyes and hearts of Israel, due to the troubles of the oppression which began (at this time). Alternatively: (Jacob) wished to reveal the end of days to his children, but it was closed to him.
H. Special status of time immediately preceding death – Consider 1) Jacob’s testament to his sons and request to be buried in Canaan, 2) Joseph telling family that God will deliver them to Promised Land and request to be buried in Canaan and 3) Moses' discourse to Israelites (Deut.) as Israelites are about to enter Promised Land. All are significant actions immediately prior to death. Suggests need (responsibility?) to use final moments to do something impactful on future. Consider things people do as they prepare themselves for their own deaths (remedy estrangements, etc.). Reinforced by our legal system which affords special status to dying declarations (exception to prohibition against admitting hearsay into evidence).
I. Lessons of Jacob-Joseph stories for us today –
1. Keeping peace among brothers (Ephraim & Manasseh v. conflict among Joseph and his brothers).
2. Holding onto Jewishness (Ephraim and Manasseh raised in Egyptian society)
3. Keeping promises (Jacob repeatedly asking to be buried in Machpelah)
4. Speak honestly but see the good in everyone (Jacob’s testament to his sons)
5. Passing on values (carrying bones of Joseph’s and also Jacob’s testament)
6. Nature of true repentance for prior sin (Jacob, Judah and Joseph’s brothers)
7. Dangers of religious fanatacism (Jacob’s words to Simeon and Levi at 49:5,7 … “cursed be their anger so fierce, /And their wrath so relentless.")
8. Nature of forgivance (Joseph re: his brothers)
9. Sense of family and going “home” (request of both Jacob and Joseph to be buried in cave of Machpelah at Canaan)
10. “Seeing” realities (blind Jacob blessing Ephraim and Manasseh and blind Isaac blessing Jacob and Esau)
11. Essence of prayer (Jacob’s blessing = adoration,+ thanksgiving + petition)
(Revised 1/2/10)
Wednesday, December 30, 2009
Thursday, December 24, 2009
Genesis Vayigash
Vayigash
Genesis 44:18 – 47:27
I. Summary
A. Vayigash = (Judah) “approached” (Joseph)
B. Judah pleads with Joseph (in dramatic highpoint) to free Benjamin and offers himself as a replacement. (44:18-34)
C. Joseph reveals himself to his brothers and forgives them for selling him into slavery. He tells his brothers to bring Jacob to him and offers them the opportunity to settle in Goshen. Joseph embraces Benjamin and they weep (reminiscent of Jacob and Esau embracing and weeping). All brothers kiss and weep with each other (after the three times Joseph wept on his own). (45:1-15)
D. Although the famine still rages, Pharaoh invites Joseph's family to "live off the fat of the land". Per Pharoah’s orders, Joseph provides his brothers with provisions (including extra clothing for Benjamin … reminiscent of Jacob giving “coat of many colors” to favored Joseph) for the trip back to Jacob in Canaan as well as telling them “do not be anxious along the way” (significance?). Brothers arrive in Canaan and tell Jacob about Joseph. At first not believing his sons, Jacob then realizes truth and that he must go to Egypt to see Joseph before he (Jacob) dies. (45:16-28)
E. After receiving God's blessing, encouragement and promise of protection, Jacob goes to Egypt with entire family (70 persons listed specifically). Jacob sends Judah ahead to get Joseph and bring him to Goshen where Joseph finally meets Jacob. They embrace and weep (like Jacob/Esau and Joseph/Benjamin). (46:1-30)
F. Joseph advises brothers to tell Pharoah that they are breeders of livestock, i.e. shepherds even though “Egyptians find shepherds abhorrent” (to show Pharoah they are ready to perform unpopular labor with reliability and therefore be worthy being trusted with land?). Five of the brothers (which ones and why them?) tell Pharoah their entire family are shepherds. Pharaoh permits Joseph's family to settle in Goshen. Pharaoh then meets with Jacob. Jacob blesses Pharoah (significance?) and departs. Per Pharoah’s orders, Joseph provides Jacob and brothers with land in the best area of Egypt as well as food for all of Jacob’s household. (46:31-47:12)
G. With the famine increasing, Joseph designs a plan for the Egyptians to trade their livestock and land for food and making them all into serfs (immorally taking advantage v. normal in context of times). Joseph establishes law that all Egyptians (except priests) must tithe one-fifth of their harvest to Pharoah. The Israelites settle in Egypt (on land given to them by Pharoah v. now landless Egyptians) and are “fruitful and multiplied greatly”. (47:13-27)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Evolution of Judah – Judah’s early acts were not admirable: 1. Convincing his brothers to sell Joseph into slavery. 2. Watching Jacob agonize over supposed death of Joseph. 3. Refusing to heed custom of levirate marriage by not allowing his third son to marry, Tamar, widow of his first two sons. Contrast Judah’s later plea to Joseph which was admirable - 1. Being courageous enough to approach the grand vizier of Egypt. 2. Willingness to sacrifice himself when he offers to put himself in Benjamin’s place. 3. Not wanting to see his father suffer if Judah does not return Benjamin to Jacob. 4. Expressing much love for his father. Jewish tradition accords honor to a person who commits a particular transgression but later, when he or she is put in a similar position, turns away from the same kind of wrongdoing. Judah’s recognized as "haTzaddik", "the righteous one" and is the only biblical figure referred to as such (where?). Basis for Jews being named after Judah.
B. Purpose of Joseph testing his brothers - Joseph’s incessant testing of his brothers (of their affection for each other and for their father as well as their sense of guilt about Joseph) is also a test of Joseph’s belief that he is a tool of destiny for God. Joseph story moves theme from the individual onto the nation of Israelites.
C. Joseph taking the high road when revealing himself to his brothers – Joseph does not allow himself to be dominated by feelings of bitterness about the past. Rather, he emphasizes the positive aspects of the situation, to where he is able to relate to his brothers with true warmth and respect.
D. Pharoah’s reaction to Joseph’s brothers being in Egypt – Pharoah was pleased (45:16) since brothers’ presence would make Joseph more of a regular citizen which will give him even greater motivation to be concerned for the benefit of the country and all of its inhabitants. Suggests two ideas: 1) if you identify with a place, you will devote much more time and energy thinking about the welfare of that place. 2) When a person feels that he is doing something for a cause that he is part of, he will use more of his talents, skills and energy for that cause. Contra, Ex. 1:8 “a new king arose over Egypt who did not know Joseph”.
E. "Do not be quarrelsome along the way." – What is the meaning of Joseph’s advice to his brothers as brothers prepare to get their families and return to Egypt? At least three interpretations: 1) Joseph, understanding how guilt and denial operate, anticipated his brothers' need to blame each other, and he therefore instructs them not to engage in recriminations about the past. In effect, Joseph tells his brothers that they will never agree about the past, but they can still live in harmony despite that disagreement. 2) Joseph advises his brothers not to spend their time on the road arguing about questions of Jewish law lest they lose their way religiously as well as geographically. 3) Joseph sees that his brothers are now wealthy because of his gifts. Joseph urges his brothers not to allow money to divide them.
F. Jacob taking entire people to Egypt – Jacob took total of 70 people (all Israelites at the time!). God’s will or Jacob’s decision? God’s set-up for Israelites being enslaved by Egyptians? Necessary to get them out of Canaan where they would have been assimilated and not fulfill their destiny as God’s chosen people? Raises fundamental issue of God’s plan v. free will.
G. Joseph’s administration of food stores – Tells us of need for long-term orientation? Trading food for property of Egyptians v. giving food (and land) to Israelites = immoral inconsistency? Joseph simply protecting/reaching out to his family?
(Revised 12/24/09)
Genesis 44:18 – 47:27
I. Summary
A. Vayigash = (Judah) “approached” (Joseph)
B. Judah pleads with Joseph (in dramatic highpoint) to free Benjamin and offers himself as a replacement. (44:18-34)
C. Joseph reveals himself to his brothers and forgives them for selling him into slavery. He tells his brothers to bring Jacob to him and offers them the opportunity to settle in Goshen. Joseph embraces Benjamin and they weep (reminiscent of Jacob and Esau embracing and weeping). All brothers kiss and weep with each other (after the three times Joseph wept on his own). (45:1-15)
D. Although the famine still rages, Pharaoh invites Joseph's family to "live off the fat of the land". Per Pharoah’s orders, Joseph provides his brothers with provisions (including extra clothing for Benjamin … reminiscent of Jacob giving “coat of many colors” to favored Joseph) for the trip back to Jacob in Canaan as well as telling them “do not be anxious along the way” (significance?). Brothers arrive in Canaan and tell Jacob about Joseph. At first not believing his sons, Jacob then realizes truth and that he must go to Egypt to see Joseph before he (Jacob) dies. (45:16-28)
E. After receiving God's blessing, encouragement and promise of protection, Jacob goes to Egypt with entire family (70 persons listed specifically). Jacob sends Judah ahead to get Joseph and bring him to Goshen where Joseph finally meets Jacob. They embrace and weep (like Jacob/Esau and Joseph/Benjamin). (46:1-30)
F. Joseph advises brothers to tell Pharoah that they are breeders of livestock, i.e. shepherds even though “Egyptians find shepherds abhorrent” (to show Pharoah they are ready to perform unpopular labor with reliability and therefore be worthy being trusted with land?). Five of the brothers (which ones and why them?) tell Pharoah their entire family are shepherds. Pharaoh permits Joseph's family to settle in Goshen. Pharaoh then meets with Jacob. Jacob blesses Pharoah (significance?) and departs. Per Pharoah’s orders, Joseph provides Jacob and brothers with land in the best area of Egypt as well as food for all of Jacob’s household. (46:31-47:12)
G. With the famine increasing, Joseph designs a plan for the Egyptians to trade their livestock and land for food and making them all into serfs (immorally taking advantage v. normal in context of times). Joseph establishes law that all Egyptians (except priests) must tithe one-fifth of their harvest to Pharoah. The Israelites settle in Egypt (on land given to them by Pharoah v. now landless Egyptians) and are “fruitful and multiplied greatly”. (47:13-27)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Evolution of Judah – Judah’s early acts were not admirable: 1. Convincing his brothers to sell Joseph into slavery. 2. Watching Jacob agonize over supposed death of Joseph. 3. Refusing to heed custom of levirate marriage by not allowing his third son to marry, Tamar, widow of his first two sons. Contrast Judah’s later plea to Joseph which was admirable - 1. Being courageous enough to approach the grand vizier of Egypt. 2. Willingness to sacrifice himself when he offers to put himself in Benjamin’s place. 3. Not wanting to see his father suffer if Judah does not return Benjamin to Jacob. 4. Expressing much love for his father. Jewish tradition accords honor to a person who commits a particular transgression but later, when he or she is put in a similar position, turns away from the same kind of wrongdoing. Judah’s recognized as "haTzaddik", "the righteous one" and is the only biblical figure referred to as such (where?). Basis for Jews being named after Judah.
B. Purpose of Joseph testing his brothers - Joseph’s incessant testing of his brothers (of their affection for each other and for their father as well as their sense of guilt about Joseph) is also a test of Joseph’s belief that he is a tool of destiny for God. Joseph story moves theme from the individual onto the nation of Israelites.
C. Joseph taking the high road when revealing himself to his brothers – Joseph does not allow himself to be dominated by feelings of bitterness about the past. Rather, he emphasizes the positive aspects of the situation, to where he is able to relate to his brothers with true warmth and respect.
D. Pharoah’s reaction to Joseph’s brothers being in Egypt – Pharoah was pleased (45:16) since brothers’ presence would make Joseph more of a regular citizen which will give him even greater motivation to be concerned for the benefit of the country and all of its inhabitants. Suggests two ideas: 1) if you identify with a place, you will devote much more time and energy thinking about the welfare of that place. 2) When a person feels that he is doing something for a cause that he is part of, he will use more of his talents, skills and energy for that cause. Contra, Ex. 1:8 “a new king arose over Egypt who did not know Joseph”.
E. "Do not be quarrelsome along the way." – What is the meaning of Joseph’s advice to his brothers as brothers prepare to get their families and return to Egypt? At least three interpretations: 1) Joseph, understanding how guilt and denial operate, anticipated his brothers' need to blame each other, and he therefore instructs them not to engage in recriminations about the past. In effect, Joseph tells his brothers that they will never agree about the past, but they can still live in harmony despite that disagreement. 2) Joseph advises his brothers not to spend their time on the road arguing about questions of Jewish law lest they lose their way religiously as well as geographically. 3) Joseph sees that his brothers are now wealthy because of his gifts. Joseph urges his brothers not to allow money to divide them.
F. Jacob taking entire people to Egypt – Jacob took total of 70 people (all Israelites at the time!). God’s will or Jacob’s decision? God’s set-up for Israelites being enslaved by Egyptians? Necessary to get them out of Canaan where they would have been assimilated and not fulfill their destiny as God’s chosen people? Raises fundamental issue of God’s plan v. free will.
G. Joseph’s administration of food stores – Tells us of need for long-term orientation? Trading food for property of Egyptians v. giving food (and land) to Israelites = immoral inconsistency? Joseph simply protecting/reaching out to his family?
(Revised 12/24/09)
Saturday, December 19, 2009
Genesis Mikeitz
Mikeitz
Genesis 41:1−44:17
I. Summary
A. Mikeitz = “At the end of” (two years’ time, Pharaoh had a dream)
B. At suggestion of Pharaoh’s cupbearer (who had dreams interpreted by Joseph when cupbearer was imprisoned with Joseph … to this point, cupbearer “forgot” Joseph – 40:23), Pharaoh asks Joseph (who is still in prison) to interpret Pharaoh's two dreams (seven gaunt cows eat seven fat cows and seven thin ears of grain swallow seven goodly ears). Joseph’s interpretation of dreams = seven years of prosperity followed by seven years of famine. (41:1-32)
C. Per Joseph’s recommendation (presumptuous?) to appoint someone to store food during good times as a reserve for the famine, Pharaoh places Joseph in charge of food collection and distribution (making Joseph very powerful). Pharaoh dresses Joseph in “linen trappings” (successor to multi-colored coat given to Joseph by Jacob?). Pharoah gives Asenath (daughter of Potiphera … not Potiphar) to Joseph as his wife. Joseph marries Asenath and they have two sons, Manasseh (“God has made me forget”) and Ephraim (“God had made me fruitful”). The seven years of plenty is replaced by seven years of famine. Joseph opens the food stores for Egypt. (41:33-57)
D. Jacob sends Joseph's brothers (except Benjamin, Rachel’s son, whom Jacob chooses not to send “lest a deadly mishap befall him”) to Egypt to buy food during famine. Joseph recognizes brothers (but doesn’t say so) while brothers don’t recognize Joseph who accuses them of spying re: Egypt’s military vulnerabilities. (42:1-14)
E. After holding all brothers under guard for three days, Joseph agrees to let all brothers (except Simeon whom Joseph continues to hold in custody) return to Canaan to retrieve Benjamin (as Joseph’s test that brothers are not spies). The brothers tell each other that Joseph’s action is their punishment for their treatment of Joseph. Believing Joseph is dead, Reuben chides his brothers for not listening to him (when he said, at 37:22, they should not kill Joseph). Joseph cries (first of three times). Joseph covertly packs brothers’ silver in their bags (with purchased grain). Brothers leave, discover silver and (“trembling”) believe it is God’s act (God’s punishment of brothers for their treatment of Joseph?). (42:15-28)
F. The brothers return to Jacob in Canaan and recount their experience to him. Brothers empty money bags and feign surprise and fear at finding silver (making Jacob fearful … another payback deceit of Jacob?) Reuben unsuccessfully tries to convince Jacob to let the brothers take Benjamin back to Joseph. (42:29-38)
G. After using up the provisions they brought back from Egypt, Jacob tells his sons to return to Egypt for more food. Judah convinces Jacob to let Benjamin go back to Egypt with brothers (contrast Reuben’s earlier unsuccessful efforts … a reminder that Judah is more effective (worthier?) than Reuben). Jacob tells Judah to take a) choice products as an offering for Joseph, b) a double portion of silver and c) Benjamin. (43:1-14)
H. Joseph again meets his brothers, asks about Jacob, cries (in private) upon seeing his full brother Benjamin, eats separately from Egyptians (Hebrews/shepherds abhorrent to Egyptians?) and gets drunk with brothers (alternative translations - they drank their fill … were merry). Joseph continues the test, this time by planting a silver goblet in Benjamin’s bag. After brothers leave, head of Joseph’s household overtakes them. Brothers (not knowing Joseph planted goblet) offer thief as slave to Joseph (reminiscent of Jacob unknowingly offering up person who stole Laban’s household gods at 31:32). Joseph’s man finds goblet in Benjamin’s bag. Brothers return to Joseph who tells brothers that Benjamin shall be Joseph’s slave while the other brothers may return to their father. (43:15-44:17)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Hunger motif - 1) physical hunger foretold in Joseph’s dreams, 2) Joseph’s hunger for family, 3) Joseph’s brothers’ hunger for Jacob’s love in face of Jacob’s preference for Joseph and redemption from guilt of them throwing Joseph in a pit and then selling Joseph into slavery, 4) Pharoah’s hunger to understand dreams he had been having for two years and to fulfill his responsibilities as the divinely appointed sovereign of Egypt and 5) Jacob’s hunger to get back Joseph’s life (who he initially thinks is dead) and his ability to fulfill his patriarchal imperative.
B. Why Simeon? – Joseph holds Simeon as hostage (42:24); however, Reuben, who is the oldest and bears most responsibility for the brothers' behavior, should have been chosen. Consider two reasons for Joseph choosing Simeon over Reuben: On the basis of midrashim (see earlier verse 37:19 – where it says "one man to his brother" which is interpreted as Simon to Levi, who were referred to as "brothers" when they wiped out the city of Shechem), Simeon was not just another brother but rather an instigator against Joseph. 2) Joseph hears that Reuben did try to save Joseph, but his brothers would not heed his advice. Given that Reuben arguably acquitted himself, Simeon is next in line.
C. Dreams – Why are dreams so prominent in lead-up to and throughout Joseph story (Jacob’s ladder, Joseph’s dreams of grandeur, Joseph’s interpretation of dreams of cupbearer, baker and Pharoah and Pharoah’s two dreams)? What is their significance (vehicle of God’s words/actions/plans? Individual’s own thinking reflecting which may/may not reflect God’s word? Converts human action to divine act? Simple plot advancement?)
D. Trust motif – Pharoah trusting Joseph, Joseph trusting brothers, brothers trusting Joseph (two visits), Jacob trusting sons (at word of Reuben) to protect Benjamin when they take Benjamin back to Joseph ... (trust in another = trust in one’s own judgment).
E. Personal conflict - Joseph’s need for love of his family v. distrust of his family, Joseph’s loyalty to Egypt v. need to hold onto his roots (manifested in names of Joseph’s two sons), brothers’ harmful actions towards Joseph v. their subsequent regrets, Jacob’s protection of Simeon v. sending all other sons back to Egypt a second time.
F. Joseph’s change of clothes – Joseph changes clothes five times (37:3, 37:23, 39:12, 41:14 and 41:42, each change suggesting a change (elevation in stature with Pharaoh’s authority? maturity? recalls Joseph being stripped before being dropped into pit?).
G. Names - The names Joseph chooses for his two sons, Manasseh ("for God has made me forget all my toil and all of my father's house" and Ephraim (“for God has made me fruitful in the land of my affliction"), reflect his deep ambivalence about his situation as a ger toshav, a “resident alien”. Joseph wants both to forget and to remember. The name Jacob is used for matters pertaining to physical and mundane matters, while the name Israel is used for matters reflecting the spiritual role of the patriarch and his descendants.
H. Ephraim and Manasseh/assimilation - Each week parents bless their sons, expressing the hope that they will be like Ephraim and Manasseh, who, rabbinic tradition teaches, embraced Judaism even in Egypt (v. Joseph, in first diaspora, assimilated though still ate alone since to eat food with the Hebrews (shepherds?) was “an abomination to the Egyptians” … 43:32).
I. Fragility of sibling relationships – Sibling relationships throughout Torah eventually work out (except, of course, Cain & Abel) despite extreme external circumstances that undermine relationships: 1. Cain & Abel. 2. Rachael & Leah - Laban’s deceit of Jacob to marry off younger Leah. 3. Jacob & Esau – theft of Esau’s birthright. 4. Joseph & his brothers – brothers’ sale of Joseph. 5. Moses & Aaron - difficult leadership transition constructed by God.
J. Forgiveness - Joseph arguably acts callously towards his brothers (by continually testing them) and his father (by not previously seeking him out given that his intelligence network presumably gave him knowledge of Jacob’s whereabouts); however, Joseph arguably needs to know his brothers are aware of the pain they inflicted upon him before he can forgive them (recognized today as prerequisite to true forgiveness).
K. Brothers should have realized Joseph immediately recognized them – Text says brothers did not recognize Joseph as their long lost brother (42:8); however, there are clues to suggest Joseph’s actions gave away his identity: 1) Joseph asking brothers about their father and 2) Joseph sitting them by order of their birth when getting ready to eat with them.
(12/19/09)
Genesis 41:1−44:17
I. Summary
A. Mikeitz = “At the end of” (two years’ time, Pharaoh had a dream)
B. At suggestion of Pharaoh’s cupbearer (who had dreams interpreted by Joseph when cupbearer was imprisoned with Joseph … to this point, cupbearer “forgot” Joseph – 40:23), Pharaoh asks Joseph (who is still in prison) to interpret Pharaoh's two dreams (seven gaunt cows eat seven fat cows and seven thin ears of grain swallow seven goodly ears). Joseph’s interpretation of dreams = seven years of prosperity followed by seven years of famine. (41:1-32)
C. Per Joseph’s recommendation (presumptuous?) to appoint someone to store food during good times as a reserve for the famine, Pharaoh places Joseph in charge of food collection and distribution (making Joseph very powerful). Pharaoh dresses Joseph in “linen trappings” (successor to multi-colored coat given to Joseph by Jacob?). Pharoah gives Asenath (daughter of Potiphera … not Potiphar) to Joseph as his wife. Joseph marries Asenath and they have two sons, Manasseh (“God has made me forget”) and Ephraim (“God had made me fruitful”). The seven years of plenty is replaced by seven years of famine. Joseph opens the food stores for Egypt. (41:33-57)
D. Jacob sends Joseph's brothers (except Benjamin, Rachel’s son, whom Jacob chooses not to send “lest a deadly mishap befall him”) to Egypt to buy food during famine. Joseph recognizes brothers (but doesn’t say so) while brothers don’t recognize Joseph who accuses them of spying re: Egypt’s military vulnerabilities. (42:1-14)
E. After holding all brothers under guard for three days, Joseph agrees to let all brothers (except Simeon whom Joseph continues to hold in custody) return to Canaan to retrieve Benjamin (as Joseph’s test that brothers are not spies). The brothers tell each other that Joseph’s action is their punishment for their treatment of Joseph. Believing Joseph is dead, Reuben chides his brothers for not listening to him (when he said, at 37:22, they should not kill Joseph). Joseph cries (first of three times). Joseph covertly packs brothers’ silver in their bags (with purchased grain). Brothers leave, discover silver and (“trembling”) believe it is God’s act (God’s punishment of brothers for their treatment of Joseph?). (42:15-28)
F. The brothers return to Jacob in Canaan and recount their experience to him. Brothers empty money bags and feign surprise and fear at finding silver (making Jacob fearful … another payback deceit of Jacob?) Reuben unsuccessfully tries to convince Jacob to let the brothers take Benjamin back to Joseph. (42:29-38)
G. After using up the provisions they brought back from Egypt, Jacob tells his sons to return to Egypt for more food. Judah convinces Jacob to let Benjamin go back to Egypt with brothers (contrast Reuben’s earlier unsuccessful efforts … a reminder that Judah is more effective (worthier?) than Reuben). Jacob tells Judah to take a) choice products as an offering for Joseph, b) a double portion of silver and c) Benjamin. (43:1-14)
H. Joseph again meets his brothers, asks about Jacob, cries (in private) upon seeing his full brother Benjamin, eats separately from Egyptians (Hebrews/shepherds abhorrent to Egyptians?) and gets drunk with brothers (alternative translations - they drank their fill … were merry). Joseph continues the test, this time by planting a silver goblet in Benjamin’s bag. After brothers leave, head of Joseph’s household overtakes them. Brothers (not knowing Joseph planted goblet) offer thief as slave to Joseph (reminiscent of Jacob unknowingly offering up person who stole Laban’s household gods at 31:32). Joseph’s man finds goblet in Benjamin’s bag. Brothers return to Joseph who tells brothers that Benjamin shall be Joseph’s slave while the other brothers may return to their father. (43:15-44:17)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Hunger motif - 1) physical hunger foretold in Joseph’s dreams, 2) Joseph’s hunger for family, 3) Joseph’s brothers’ hunger for Jacob’s love in face of Jacob’s preference for Joseph and redemption from guilt of them throwing Joseph in a pit and then selling Joseph into slavery, 4) Pharoah’s hunger to understand dreams he had been having for two years and to fulfill his responsibilities as the divinely appointed sovereign of Egypt and 5) Jacob’s hunger to get back Joseph’s life (who he initially thinks is dead) and his ability to fulfill his patriarchal imperative.
B. Why Simeon? – Joseph holds Simeon as hostage (42:24); however, Reuben, who is the oldest and bears most responsibility for the brothers' behavior, should have been chosen. Consider two reasons for Joseph choosing Simeon over Reuben: On the basis of midrashim (see earlier verse 37:19 – where it says "one man to his brother" which is interpreted as Simon to Levi, who were referred to as "brothers" when they wiped out the city of Shechem), Simeon was not just another brother but rather an instigator against Joseph. 2) Joseph hears that Reuben did try to save Joseph, but his brothers would not heed his advice. Given that Reuben arguably acquitted himself, Simeon is next in line.
C. Dreams – Why are dreams so prominent in lead-up to and throughout Joseph story (Jacob’s ladder, Joseph’s dreams of grandeur, Joseph’s interpretation of dreams of cupbearer, baker and Pharoah and Pharoah’s two dreams)? What is their significance (vehicle of God’s words/actions/plans? Individual’s own thinking reflecting which may/may not reflect God’s word? Converts human action to divine act? Simple plot advancement?)
D. Trust motif – Pharoah trusting Joseph, Joseph trusting brothers, brothers trusting Joseph (two visits), Jacob trusting sons (at word of Reuben) to protect Benjamin when they take Benjamin back to Joseph ... (trust in another = trust in one’s own judgment).
E. Personal conflict - Joseph’s need for love of his family v. distrust of his family, Joseph’s loyalty to Egypt v. need to hold onto his roots (manifested in names of Joseph’s two sons), brothers’ harmful actions towards Joseph v. their subsequent regrets, Jacob’s protection of Simeon v. sending all other sons back to Egypt a second time.
F. Joseph’s change of clothes – Joseph changes clothes five times (37:3, 37:23, 39:12, 41:14 and 41:42, each change suggesting a change (elevation in stature with Pharaoh’s authority? maturity? recalls Joseph being stripped before being dropped into pit?).
G. Names - The names Joseph chooses for his two sons, Manasseh ("for God has made me forget all my toil and all of my father's house" and Ephraim (“for God has made me fruitful in the land of my affliction"), reflect his deep ambivalence about his situation as a ger toshav, a “resident alien”. Joseph wants both to forget and to remember. The name Jacob is used for matters pertaining to physical and mundane matters, while the name Israel is used for matters reflecting the spiritual role of the patriarch and his descendants.
H. Ephraim and Manasseh/assimilation - Each week parents bless their sons, expressing the hope that they will be like Ephraim and Manasseh, who, rabbinic tradition teaches, embraced Judaism even in Egypt (v. Joseph, in first diaspora, assimilated though still ate alone since to eat food with the Hebrews (shepherds?) was “an abomination to the Egyptians” … 43:32).
I. Fragility of sibling relationships – Sibling relationships throughout Torah eventually work out (except, of course, Cain & Abel) despite extreme external circumstances that undermine relationships: 1. Cain & Abel. 2. Rachael & Leah - Laban’s deceit of Jacob to marry off younger Leah. 3. Jacob & Esau – theft of Esau’s birthright. 4. Joseph & his brothers – brothers’ sale of Joseph. 5. Moses & Aaron - difficult leadership transition constructed by God.
J. Forgiveness - Joseph arguably acts callously towards his brothers (by continually testing them) and his father (by not previously seeking him out given that his intelligence network presumably gave him knowledge of Jacob’s whereabouts); however, Joseph arguably needs to know his brothers are aware of the pain they inflicted upon him before he can forgive them (recognized today as prerequisite to true forgiveness).
K. Brothers should have realized Joseph immediately recognized them – Text says brothers did not recognize Joseph as their long lost brother (42:8); however, there are clues to suggest Joseph’s actions gave away his identity: 1) Joseph asking brothers about their father and 2) Joseph sitting them by order of their birth when getting ready to eat with them.
(12/19/09)
Saturday, December 12, 2009
Genesis Vayeishev
Vayeishev
Genesis 37:1−40:23
I. Summary
A. Vayeishiev = (Jacob now) “settled” (in the land where his father resided, the land of Canaan).
B. Jacob (who has had four wives and thirteen children) favors his son Joseph and makes him a coat of many colors (because Joseph was the son of his old age). Joseph brings malicious reports of his brothers to Jacob (Should Jacob have permitted that? Was this part of Jacob continuing pattern of questionably moral acts?). The other brothers “hated” Joseph (because Jacob favors Joseph). Joseph tells his brothers of his dreams suggesting his superiority over his brothers (wheat sheafs, sun, moon, and eleven stars all bowing to Joseph) which makes his brothers hate him even more. Jacob “kept the matter in mind” (to protect Joseph?). (37:1-11)
C. After Joseph's brothers go to tend the flocks in Shechem, Jacob sends Joseph to report on them. Joseph is directed to his brothers in Dothan by “a man who happened on him” (reminiscent of nameless person/entity who wrestled with Jacob). The brothers decide against murdering Joseph but instead and at Reuben’s urging (who saves Joseph’s life?), throw Joseph into a pit without water (big deal since he is in the desert and dry pit presumably has scorpions). As brothers are sitting down to eat (remarkably insensitive?), they look up to see a caravan of Ishmaelites/Midianites to whom they decide, at Judah’s urging, to sell Joseph as a slave to Midianites (good act of saving Joseph’s life v. bad act of selling Joseph into slavery?). (37:12-28)
D. Brothers take Joseph's coat, which had been dipped in the blood of a kid, and show it to Jacob who then believes that Joseph has been killed by a beast (and “tore his clothes” … basis for torn black ribbon at shiva?). Midianites sell Joseph to Potiphar, one of Pharoah’s officers in Egypt. (37:29-36)
E. Judah marries daughter of Shua (a Canaanite!) and has four sons. Tamar successively marries two of Judah's four sons, Er and Onan, both of whom are “wicked” (?) and die (Judah’s punishment fro his role in selling Joseph to Midianites?). Judah does not permit Tamar’s levirate marriage (duty of a man to marry the widow of his brother per Deut 25:5-10) to his youngest son, Shelah lest Shelah would also die after marrying Tamar. (38:1-11)
F. Tamar poses as prostitute (using veil ... reminiscent of Moses wearing veil at Ex 34:33 and Leah wearing veil at Gen 29:23) in a scheme to force Judah (her father-in-law) to honor the tradition of levirate marriage. Judah solicits Tamar. She becomes pregnant by Judah. Judah is told his daughter-in-law is pregnant “by harlotry” (he thought she was living as widow in her father’s house waiting for Judah’s youngest son, Shelah, to grow up so he could become her husband). As head of family (and not knowing Tamar is pregnant), Judah orders Tamar burned for being adulterous. Tamar takes Judah’s signet seal, cord and staff as pledge for sheep promised to her by Judah for “coupling”. Judah sees truth and admits that Tamar “more in the right”. Tamar gives birth to Zerah (initially first born with crimson thread placed on finger by midwife but goes back in and becomes second born … reminiscent of Jacob holding onto Esau’s heel at birth) and Perez (ancestor of King David) who becomes first born. (38:12-30)
G. Joseph prospers (“Eternal was with Joseph”) and is given authority for all of Potiphar’s possessions. Potiphar’s (unnamed) wife attempts to seduce Joseph rebuffs her. In turn, Potiphar’s wife wrongfully accuses Joseph of rape, whereupon Joseph is imprisoned where Joseph is given authority for other prisoners (“Eternal was (still) with him”). (39:1-23)
H. Joseph interprets dreams of imprisoned cupbearer and baker who are released and hanged, respectively, by Pharoah per Joseph’s dream interpretations. (40:1-23)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Hineni – Joseph’s statement of readiness to Jacob (“I am ready” at 37:13) reminiscent of earlier instances of fathers about to lose sons, i.e. Abraham to God, Isaac and angel (Akedah) at 22:1, 22:7, 22:11 and Esau to Isaac (blind Isaac’s blessing of Jacob and Esau) at 27:1.
B. What motivates us? - What motivated Reuben and Judah to suggest alternative other than killing Joseph? Why did Judah admit that Tamar was more right than he? Why did Joseph rebuff advances of Potiphar’s wife? Consider fear, loyalty, following word of God, making up for past wrongs (see next section on true repentance), personal ethics. Suggests tension between internal and external motivation and between spiritual and physical motivation. Assuming multiple motivations, is there a hierarchy of motivations? Does hierarchy change with circumstances? Assuming static circumstances, should hierarchy be same among all people?
C. True repentance - Truest form of repentance is when someone has not only publicly confessed his or her sin and sought atonement but has subsequently found him or herself in a similar situation and has refrained from sinning again. Judah showed such repentance. Judah’s plan to sell Joseph to the Midianites and report him killed to their father was an act of deceit. When accused by Tamar and faced with public humiliation both for his acts and his lack of faithfulness, Judah publicly repents, i.e. he had opportunity to deceive again but chose not to do so.
D. Tamar – Tamar is a catalyst in Judah’s change from selfishness to righteousness. Sentenced by Judah to death, Tamar does not choose to save herself by publicly identifying him as the father of her child, thereby shaming and humiliating him before his community. Rabbinic view is humiliation = murder, i.e. given that people blush when embarrassed and blanch when humiliated, this sudden loss of blood as a type of public death making the person who inflicts public humiliation, metaphorically, a murderer. Tamar’s humiliation of Judah would have been murder.
E. Seventy Jews in the world - At the time of the Joseph novella (Genesis 37−50), the Land of Israel, is home to all seventy Jews in the entire world - so close to extinction!
F. Free will exists within God's plan – Joseph’s brothers seeing caravan of Ishmaelites and deciding to sell Joseph them echoes Abraham's actions during the Akedah when he looks up and sees the ram caught by its horns in the thicket and makes a decision to substitute the ram for his son in the sacrifice. God gave brothers and Abraham the path to following God’s plan. While brothers and Abraham could exercise their free will, God had knowledge of what they would do. Overriding purpose of divine power cannot be altered.
G. Clothes as a device for treachery – Jacob gives Joseph “coat of many colors” (giving brothers cause to hate Joseph even more). Tamar dresses as prostitute to entice Judah (as part of scheme to get Judah to allow Tamar to marry Judah’s last surviving son). Mrs. Potiphar produces Joseph’s cloak to Potiphar as (false) evidence of Joseph molesting Mrs. Potiphar. In all instances, clothing used as device for treachery. Note that article of clothing is called a begged which shares the same word root as begidah which means "treachery" or "deception.
H. Tamar’s solicitation of Judah v. Mrs. Potiphar solicitation of Joseph – Both reflect sexual enticement, deceit and resolution through act of morality by victim of deceit (Judah and Joseph).
I. Why we are “Jews and not Joes” – Differences in morality between Judah and Joseph? Joseph arguably is driven, focused and opportunistic (gains strength from adversity) but lacks people skills. Judah “saves” Joseph from death by suggesting to brothers that they sell Joseph to Midianites. Joseph also admits that Tamar is “more in the right” in Tamar incident. Redactors arguably had agenda to view Judah positively.
(Revised 12/12/09)
Genesis 37:1−40:23
I. Summary
A. Vayeishiev = (Jacob now) “settled” (in the land where his father resided, the land of Canaan).
B. Jacob (who has had four wives and thirteen children) favors his son Joseph and makes him a coat of many colors (because Joseph was the son of his old age). Joseph brings malicious reports of his brothers to Jacob (Should Jacob have permitted that? Was this part of Jacob continuing pattern of questionably moral acts?). The other brothers “hated” Joseph (because Jacob favors Joseph). Joseph tells his brothers of his dreams suggesting his superiority over his brothers (wheat sheafs, sun, moon, and eleven stars all bowing to Joseph) which makes his brothers hate him even more. Jacob “kept the matter in mind” (to protect Joseph?). (37:1-11)
C. After Joseph's brothers go to tend the flocks in Shechem, Jacob sends Joseph to report on them. Joseph is directed to his brothers in Dothan by “a man who happened on him” (reminiscent of nameless person/entity who wrestled with Jacob). The brothers decide against murdering Joseph but instead and at Reuben’s urging (who saves Joseph’s life?), throw Joseph into a pit without water (big deal since he is in the desert and dry pit presumably has scorpions). As brothers are sitting down to eat (remarkably insensitive?), they look up to see a caravan of Ishmaelites/Midianites to whom they decide, at Judah’s urging, to sell Joseph as a slave to Midianites (good act of saving Joseph’s life v. bad act of selling Joseph into slavery?). (37:12-28)
D. Brothers take Joseph's coat, which had been dipped in the blood of a kid, and show it to Jacob who then believes that Joseph has been killed by a beast (and “tore his clothes” … basis for torn black ribbon at shiva?). Midianites sell Joseph to Potiphar, one of Pharoah’s officers in Egypt. (37:29-36)
E. Judah marries daughter of Shua (a Canaanite!) and has four sons. Tamar successively marries two of Judah's four sons, Er and Onan, both of whom are “wicked” (?) and die (Judah’s punishment fro his role in selling Joseph to Midianites?). Judah does not permit Tamar’s levirate marriage (duty of a man to marry the widow of his brother per Deut 25:5-10) to his youngest son, Shelah lest Shelah would also die after marrying Tamar. (38:1-11)
F. Tamar poses as prostitute (using veil ... reminiscent of Moses wearing veil at Ex 34:33 and Leah wearing veil at Gen 29:23) in a scheme to force Judah (her father-in-law) to honor the tradition of levirate marriage. Judah solicits Tamar. She becomes pregnant by Judah. Judah is told his daughter-in-law is pregnant “by harlotry” (he thought she was living as widow in her father’s house waiting for Judah’s youngest son, Shelah, to grow up so he could become her husband). As head of family (and not knowing Tamar is pregnant), Judah orders Tamar burned for being adulterous. Tamar takes Judah’s signet seal, cord and staff as pledge for sheep promised to her by Judah for “coupling”. Judah sees truth and admits that Tamar “more in the right”. Tamar gives birth to Zerah (initially first born with crimson thread placed on finger by midwife but goes back in and becomes second born … reminiscent of Jacob holding onto Esau’s heel at birth) and Perez (ancestor of King David) who becomes first born. (38:12-30)
G. Joseph prospers (“Eternal was with Joseph”) and is given authority for all of Potiphar’s possessions. Potiphar’s (unnamed) wife attempts to seduce Joseph rebuffs her. In turn, Potiphar’s wife wrongfully accuses Joseph of rape, whereupon Joseph is imprisoned where Joseph is given authority for other prisoners (“Eternal was (still) with him”). (39:1-23)
H. Joseph interprets dreams of imprisoned cupbearer and baker who are released and hanged, respectively, by Pharoah per Joseph’s dream interpretations. (40:1-23)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Hineni – Joseph’s statement of readiness to Jacob (“I am ready” at 37:13) reminiscent of earlier instances of fathers about to lose sons, i.e. Abraham to God, Isaac and angel (Akedah) at 22:1, 22:7, 22:11 and Esau to Isaac (blind Isaac’s blessing of Jacob and Esau) at 27:1.
B. What motivates us? - What motivated Reuben and Judah to suggest alternative other than killing Joseph? Why did Judah admit that Tamar was more right than he? Why did Joseph rebuff advances of Potiphar’s wife? Consider fear, loyalty, following word of God, making up for past wrongs (see next section on true repentance), personal ethics. Suggests tension between internal and external motivation and between spiritual and physical motivation. Assuming multiple motivations, is there a hierarchy of motivations? Does hierarchy change with circumstances? Assuming static circumstances, should hierarchy be same among all people?
C. True repentance - Truest form of repentance is when someone has not only publicly confessed his or her sin and sought atonement but has subsequently found him or herself in a similar situation and has refrained from sinning again. Judah showed such repentance. Judah’s plan to sell Joseph to the Midianites and report him killed to their father was an act of deceit. When accused by Tamar and faced with public humiliation both for his acts and his lack of faithfulness, Judah publicly repents, i.e. he had opportunity to deceive again but chose not to do so.
D. Tamar – Tamar is a catalyst in Judah’s change from selfishness to righteousness. Sentenced by Judah to death, Tamar does not choose to save herself by publicly identifying him as the father of her child, thereby shaming and humiliating him before his community. Rabbinic view is humiliation = murder, i.e. given that people blush when embarrassed and blanch when humiliated, this sudden loss of blood as a type of public death making the person who inflicts public humiliation, metaphorically, a murderer. Tamar’s humiliation of Judah would have been murder.
E. Seventy Jews in the world - At the time of the Joseph novella (Genesis 37−50), the Land of Israel, is home to all seventy Jews in the entire world - so close to extinction!
F. Free will exists within God's plan – Joseph’s brothers seeing caravan of Ishmaelites and deciding to sell Joseph them echoes Abraham's actions during the Akedah when he looks up and sees the ram caught by its horns in the thicket and makes a decision to substitute the ram for his son in the sacrifice. God gave brothers and Abraham the path to following God’s plan. While brothers and Abraham could exercise their free will, God had knowledge of what they would do. Overriding purpose of divine power cannot be altered.
G. Clothes as a device for treachery – Jacob gives Joseph “coat of many colors” (giving brothers cause to hate Joseph even more). Tamar dresses as prostitute to entice Judah (as part of scheme to get Judah to allow Tamar to marry Judah’s last surviving son). Mrs. Potiphar produces Joseph’s cloak to Potiphar as (false) evidence of Joseph molesting Mrs. Potiphar. In all instances, clothing used as device for treachery. Note that article of clothing is called a begged which shares the same word root as begidah which means "treachery" or "deception.
H. Tamar’s solicitation of Judah v. Mrs. Potiphar solicitation of Joseph – Both reflect sexual enticement, deceit and resolution through act of morality by victim of deceit (Judah and Joseph).
I. Why we are “Jews and not Joes” – Differences in morality between Judah and Joseph? Joseph arguably is driven, focused and opportunistic (gains strength from adversity) but lacks people skills. Judah “saves” Joseph from death by suggesting to brothers that they sell Joseph to Midianites. Joseph also admits that Tamar is “more in the right” in Tamar incident. Redactors arguably had agenda to view Judah positively.
(Revised 12/12/09)
Saturday, December 5, 2009
Genesis Vayishlach
Vayishlach
Genesis 32:4−36:43
I. Summary
A. Vayishlach = (Jacob) “sent” (messengers ahead …)
B. On his way back from Haran to Canaan (returning home after 20 years to where he first fled from Esau at Rebekah’s insistence… nice symmetry), Jacob meets Esau. Jacob prepares for the meeting by a) sending messengers to Esau to announce Jacob’s return to the Land, b) defensively dividing his people into two camps (front guard and rear guard with favored Rachael and Joseph in rear), c) begging God to save him from Esau (who Jacob fears will kill him), d) sending gifts of livestock to Esau, e) taking his wives, children, and retainers across the Jabbok (river crossing = transition?) and f) wrestling (why?) with a "man" (is it God? God’s angel? Jacob’s conscience? Esau’s guardian angel? Esau himself?) who makes Jacob limp (dietary prohibition against thigh muscle as stated in 32:33) and changes Jacob's name to Yisrael, “the God fighter”. (32:4-33)
C. Jacob and Esau (who comes with 400 men suggestive of Esau’s non-peaceful intentions) meet. Jacob bows seven times (reversing prophesied dominance of Jacob over Esau). Esau embraces Jacob (suggesting Esau’s gracious forbearance v. Esau bringing 400 men with him … does Esau see a different Jacob than he expected?). Jacob and Esau cry (why?). Jacob presses Esau to accept part of Jacob’s riches (guilt?). Esau accepts “gift of blessing” (ironic in that Rebekah and Jacob duped Isaac into giving Jacob preferred blessing). They part peacefully, each going his separate way (not to meet again until they bury Isaac). Esau wants to travel alongside Jacob but Jacob refuses claiming need to travel slowly (to protect the delicate children and animals … uncharacteristic sensitivity of Jacob given his history of deceit … evolution of character?). Esau goes to Seir while Jacob goes to Shechem in Canaan where he buys a portion of the field from Schechem’s father. (33:1-20)
D. Shechem (the son of local prince Hamor) “lays with” Dinah “by force” (perhaps improper non-marital consensual sex rather than true forced rape especially in light of no stated objection by Dinah). Shechem is then captivated by and falls in love with Dinah (sympathy for Shechem?). Jacob is relatively passive about the rape (“kept quiet until his sons came back”). Jacob and Jacob’s sons are asked by Hamor and Shechem to allow family of Jacob to intermarry with family of Hamor and Shechem (violating biblical law). After deceptively suggesting their agreement by asking that men among Shechem’s people be circumcised as a pre-condition (and it being done), two of Jacob’s sons (Simeon and Levi) take revenge on Shechem by murdering all the males in the city of Shechem. Jacob's other sons (w Simeon and Levi?) plunder the city. Jacob reacts insensitively by thinking only of the consequences of the murders to him (telling Simeon and Levi “you have made trouble for me”). (34:1-:31)
E. God instructs Jacob to set up an altar at Beth El/Canaan. On his way there, Jacob buries (near Shechem) all the “foreign gods and rings in their ears” belonging to his household members (for protection?). “Dread of God fell upon the cities around them” preventing Schechem populace from seeking retribution from Jacob (God’s revenge on Shechem for Dinah’s rape? … reminiscent of God’s destruction of Sodom). Arriving at Bethel, Jacob builds the altar. Rebekah’s nurse, Deborah, dies and is buried there (v. no mention of Rebekah’s death and burial … why not?). (35:1-8)
F. God promises Jacob the gifts of numerous descendants and the land promised earlier to Abraham. God declares Jacob’s name to be Israel (alternative telling of Jacob getting re-named as result of wrestling with an angel at 32:29). Jacob sets up pillar of stone as monument (similar to Jacob’s using stone pillow as monument in 28:18 and raising stone as monument at time of peace-making with Laban in 31:45). (35:9-15)
G. Rachel dies giving birth to Benjamin and is buried in Ephrah (present-day Bethlehem). Reuben, a son of Jacob, lies with Jacob’s concubine, Bilah, and Jacob hears of it (apparently unrelated incident - what significance?). (35:9-22)
H. Jacob’s twelve sons are listed. Isaac dies at 180 years of age. Jacob and Esau, again united, bury Isaac in Hebron.(35:23-29)
I. Progeny and future key events of Esau/Edom (translation = hairy/red) are set out in detail (finishes Jacob story and sets stage for Joseph story). (36:1-43)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Spirituality of Jacob v. Esau - Torah views Jacob as deceitful (e.g. stealing birthright) but studious and spiritual v. Esau viewed as praiseworthy (e.g. attentive to his father and reaching out to reconcile with Jacob) and physical (hunter) but not spiritual = basis for God’s preference for Jacob? Rabbis paint Esau as wicked (and symbolizing murderous Rome) v. Jacob as representative of spiritual and peaceful Israel. Difficulty in reconciling Jacob’s deceitfulness with his spirituality suggests possibility of forced preference of God? Does evidence suggest Jacob is arguably less worthy of God’s preference than Esau? Consider Jacob and Esau as representative of conflicting tendencies found all of us, i.e. view Jacob and Esau as two (necessary?) parts of a single being.
B. “Misdelivered” blessing motif – Note how various recipients/providers of blessings use unilateral action (deception, force, verbal demand) to obtain blessing: 1. Rebekah and Jacob deceive blind Isaac so that Jacob receives the blessing rather than the older Esau (27:27). 2. Jacob’s demand to be blessed by his wrestling partner (32:27). 3. A blind Jacob intentionally giving his preferential blessing to his younger grandson, Ephraim, rather than to his older grandson, Mannasseh (48:17-20). Suggests blessings not deserved; however, God’s plan always prevails, i.e. circumstances created/allowed by God so God’s choice gets blessing regardless of means and tradition re: older son entitlement.
C. Elements of reconciliation - What makes a reconciliation genuine and lasting? Consider: 1) genuine desire, 2) level of reconciliation desired, 3) letting go of perceived wrongs, 4) taking the initiative, 5) responding to another’s initiative, 6) value of gesture, 7) sincerity, 8) value of word v. gesture and 9) follow-up.
D. Jacob’s prayer reflecting evolution of Jacob – Contrast Jacob making his earlier promise to God to worship God conditional on God protecting and providing for Jacob (28:20-21) v. Jacob's unconditional prayer in this parasha where Jacob seeks God’s protection from Esau (32:12). Change in Jacob’s attitude in dealing with God reflects Jacob’s maturation, i.e. earlier prayer is a trade v. later prayer based only on Jacob’s need for God. Different “uses” of God by Jacob suggests that God is what you need when you need it.
E. Rationales for including story of Dinah and destruction of Shechem – 1. The murders by Simeon and Levi explain their later landless status (Levites become hereditary temple servants whereas tribe of Simeon intermingled with other tribes … Simeon also absent from blessing of Moses in Deut 33). 2. Rape and revenge reinforce Jacob tragedy (retribution on Jacob for his long-ago acts of deceit, e.g. “stealing” birthright and Isaac’s blessing... contra, if it was God’s plan that Jacob receive birthright and blessing despite deception used to accomplish those ends, why is Jacob punished in later life?). 3) The rapist/kidnapper Shechem continued to circulate freely within community with no apparent loss of stature. He was even able to persuade the entire population of Shechem to accept circumcision and enter into a confederation with the Jewish people. The high esteem retained by a rapist/kidnapper is symptomatic of a lawless society. As Shechem was a lawless society, it deserved to be annihilated under the Noahide laws (one of which mandates the establishment of law and order).
F. Amalek and his mother Timna - Traditionally, any mortal threat to the Jewish people is referred to as Amalek who was first post-liberation foe of Israel (Exod 17:8) and attacked Israel from rear and overtook the weakest (Deut 25:18). Genesis 36:12 quietly introduces the birth of Amalek ("Timna was concubine to Elifaz son of Esau, and she bore Amalek to Elifaz"). Timna was the sister of a Canaanite chieftain (36:22 and 29) yet settled for being a concubine. Amalek's personal history and the choices of his mother (giving up status of being chieftain’s sister to be concubine to Elifaz) may have fueled the anger of Amalek’s descendants towards the descendants of Abraham. Everything is personal.
(Revised 12/5/09)
Genesis 32:4−36:43
I. Summary
A. Vayishlach = (Jacob) “sent” (messengers ahead …)
B. On his way back from Haran to Canaan (returning home after 20 years to where he first fled from Esau at Rebekah’s insistence… nice symmetry), Jacob meets Esau. Jacob prepares for the meeting by a) sending messengers to Esau to announce Jacob’s return to the Land, b) defensively dividing his people into two camps (front guard and rear guard with favored Rachael and Joseph in rear), c) begging God to save him from Esau (who Jacob fears will kill him), d) sending gifts of livestock to Esau, e) taking his wives, children, and retainers across the Jabbok (river crossing = transition?) and f) wrestling (why?) with a "man" (is it God? God’s angel? Jacob’s conscience? Esau’s guardian angel? Esau himself?) who makes Jacob limp (dietary prohibition against thigh muscle as stated in 32:33) and changes Jacob's name to Yisrael, “the God fighter”. (32:4-33)
C. Jacob and Esau (who comes with 400 men suggestive of Esau’s non-peaceful intentions) meet. Jacob bows seven times (reversing prophesied dominance of Jacob over Esau). Esau embraces Jacob (suggesting Esau’s gracious forbearance v. Esau bringing 400 men with him … does Esau see a different Jacob than he expected?). Jacob and Esau cry (why?). Jacob presses Esau to accept part of Jacob’s riches (guilt?). Esau accepts “gift of blessing” (ironic in that Rebekah and Jacob duped Isaac into giving Jacob preferred blessing). They part peacefully, each going his separate way (not to meet again until they bury Isaac). Esau wants to travel alongside Jacob but Jacob refuses claiming need to travel slowly (to protect the delicate children and animals … uncharacteristic sensitivity of Jacob given his history of deceit … evolution of character?). Esau goes to Seir while Jacob goes to Shechem in Canaan where he buys a portion of the field from Schechem’s father. (33:1-20)
D. Shechem (the son of local prince Hamor) “lays with” Dinah “by force” (perhaps improper non-marital consensual sex rather than true forced rape especially in light of no stated objection by Dinah). Shechem is then captivated by and falls in love with Dinah (sympathy for Shechem?). Jacob is relatively passive about the rape (“kept quiet until his sons came back”). Jacob and Jacob’s sons are asked by Hamor and Shechem to allow family of Jacob to intermarry with family of Hamor and Shechem (violating biblical law). After deceptively suggesting their agreement by asking that men among Shechem’s people be circumcised as a pre-condition (and it being done), two of Jacob’s sons (Simeon and Levi) take revenge on Shechem by murdering all the males in the city of Shechem. Jacob's other sons (w Simeon and Levi?) plunder the city. Jacob reacts insensitively by thinking only of the consequences of the murders to him (telling Simeon and Levi “you have made trouble for me”). (34:1-:31)
E. God instructs Jacob to set up an altar at Beth El/Canaan. On his way there, Jacob buries (near Shechem) all the “foreign gods and rings in their ears” belonging to his household members (for protection?). “Dread of God fell upon the cities around them” preventing Schechem populace from seeking retribution from Jacob (God’s revenge on Shechem for Dinah’s rape? … reminiscent of God’s destruction of Sodom). Arriving at Bethel, Jacob builds the altar. Rebekah’s nurse, Deborah, dies and is buried there (v. no mention of Rebekah’s death and burial … why not?). (35:1-8)
F. God promises Jacob the gifts of numerous descendants and the land promised earlier to Abraham. God declares Jacob’s name to be Israel (alternative telling of Jacob getting re-named as result of wrestling with an angel at 32:29). Jacob sets up pillar of stone as monument (similar to Jacob’s using stone pillow as monument in 28:18 and raising stone as monument at time of peace-making with Laban in 31:45). (35:9-15)
G. Rachel dies giving birth to Benjamin and is buried in Ephrah (present-day Bethlehem). Reuben, a son of Jacob, lies with Jacob’s concubine, Bilah, and Jacob hears of it (apparently unrelated incident - what significance?). (35:9-22)
H. Jacob’s twelve sons are listed. Isaac dies at 180 years of age. Jacob and Esau, again united, bury Isaac in Hebron.(35:23-29)
I. Progeny and future key events of Esau/Edom (translation = hairy/red) are set out in detail (finishes Jacob story and sets stage for Joseph story). (36:1-43)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Spirituality of Jacob v. Esau - Torah views Jacob as deceitful (e.g. stealing birthright) but studious and spiritual v. Esau viewed as praiseworthy (e.g. attentive to his father and reaching out to reconcile with Jacob) and physical (hunter) but not spiritual = basis for God’s preference for Jacob? Rabbis paint Esau as wicked (and symbolizing murderous Rome) v. Jacob as representative of spiritual and peaceful Israel. Difficulty in reconciling Jacob’s deceitfulness with his spirituality suggests possibility of forced preference of God? Does evidence suggest Jacob is arguably less worthy of God’s preference than Esau? Consider Jacob and Esau as representative of conflicting tendencies found all of us, i.e. view Jacob and Esau as two (necessary?) parts of a single being.
B. “Misdelivered” blessing motif – Note how various recipients/providers of blessings use unilateral action (deception, force, verbal demand) to obtain blessing: 1. Rebekah and Jacob deceive blind Isaac so that Jacob receives the blessing rather than the older Esau (27:27). 2. Jacob’s demand to be blessed by his wrestling partner (32:27). 3. A blind Jacob intentionally giving his preferential blessing to his younger grandson, Ephraim, rather than to his older grandson, Mannasseh (48:17-20). Suggests blessings not deserved; however, God’s plan always prevails, i.e. circumstances created/allowed by God so God’s choice gets blessing regardless of means and tradition re: older son entitlement.
C. Elements of reconciliation - What makes a reconciliation genuine and lasting? Consider: 1) genuine desire, 2) level of reconciliation desired, 3) letting go of perceived wrongs, 4) taking the initiative, 5) responding to another’s initiative, 6) value of gesture, 7) sincerity, 8) value of word v. gesture and 9) follow-up.
D. Jacob’s prayer reflecting evolution of Jacob – Contrast Jacob making his earlier promise to God to worship God conditional on God protecting and providing for Jacob (28:20-21) v. Jacob's unconditional prayer in this parasha where Jacob seeks God’s protection from Esau (32:12). Change in Jacob’s attitude in dealing with God reflects Jacob’s maturation, i.e. earlier prayer is a trade v. later prayer based only on Jacob’s need for God. Different “uses” of God by Jacob suggests that God is what you need when you need it.
E. Rationales for including story of Dinah and destruction of Shechem – 1. The murders by Simeon and Levi explain their later landless status (Levites become hereditary temple servants whereas tribe of Simeon intermingled with other tribes … Simeon also absent from blessing of Moses in Deut 33). 2. Rape and revenge reinforce Jacob tragedy (retribution on Jacob for his long-ago acts of deceit, e.g. “stealing” birthright and Isaac’s blessing... contra, if it was God’s plan that Jacob receive birthright and blessing despite deception used to accomplish those ends, why is Jacob punished in later life?). 3) The rapist/kidnapper Shechem continued to circulate freely within community with no apparent loss of stature. He was even able to persuade the entire population of Shechem to accept circumcision and enter into a confederation with the Jewish people. The high esteem retained by a rapist/kidnapper is symptomatic of a lawless society. As Shechem was a lawless society, it deserved to be annihilated under the Noahide laws (one of which mandates the establishment of law and order).
F. Amalek and his mother Timna - Traditionally, any mortal threat to the Jewish people is referred to as Amalek who was first post-liberation foe of Israel (Exod 17:8) and attacked Israel from rear and overtook the weakest (Deut 25:18). Genesis 36:12 quietly introduces the birth of Amalek ("Timna was concubine to Elifaz son of Esau, and she bore Amalek to Elifaz"). Timna was the sister of a Canaanite chieftain (36:22 and 29) yet settled for being a concubine. Amalek's personal history and the choices of his mother (giving up status of being chieftain’s sister to be concubine to Elifaz) may have fueled the anger of Amalek’s descendants towards the descendants of Abraham. Everything is personal.
(Revised 12/5/09)
Sunday, November 29, 2009
Genesis Vayeitzei
Vayeitzei
Genesis 28:10−32:3
I. Summary
A. Vayeitzei = (And Jacob) “left” (Beersheeba and set out for Haran)
B. On his way from Canaan to Haran (where Rebekah told him to go for protection from Esau), Jacob dreams of angels (his first encounter with God) going up and down (v. down and up) a ladder/ramp. God blesses Jacob, promising to protect him and his descendants (confirmation of Isaac’s blessing of Jacob in 28:3). Using stone pillow as a pillar/monument (idolatry?), Jacob makes his devotion to God conditional on God taking care of him (Jacob’s faith is conditional … he is not yet the man he will be after he wrestles with angel in 32:25). (28:10-22)
C. Jacob is overpowered emotionally when meeting Rachael [he moved very heavy stone cover off well (reminiscent of his mother’s feat of carrying water for ten thirsty camels at 24:20 in course of her meeting Isaac), kissed Rachael and cried in a loud voice all before telling her who he is]. Laban. Jacob offers to work for Laban for seven years in exchange for Rachel’s hand in marriage. After the seven years, Laban tricks Jacob into marrying Rachel's older “weak-eyed” sister, Leah. Laban agrees to let Jacob marry Rachael but only after Jacob works for Laban for another seven years. Jacob works the additional seven years and marries Rachael. (29:16-30)
D. Jacob has twelve sons with four women. Leah has four sons with Jacob (Reuben, Simeon, Levi and Judah). Barren Rachael offers her maid, Bilhah, to Jacob. They have two sons (Dan and Naphtali). Now barren Leah offers her maid Zilpah to Jacob. They have two sons (Gad, and Asher). Leah has two more sons (Issachar and Zebulun) and one daughter (Dinah who is barely recognized in Torah … why?). Rachael has one more son, Joseph. (29:31-30:24)
E. Jacob requests release from Laban for himself, his wives and their children. After agreeing to Jacob’s suggested wage of the spotted and dark kids/goats from Laban’s flock, Laban gives all such animals to his sons thereby cheating Jacob out of those animals. Jacob outsmarts Laban by then breeding the rest of Laban’s non-spotted flock to produce hardy, spotted animals for himself and weak, unspotted animals for Laban. (30:25-43)
F. Seeing Laban’s unfavorable attitude towards Jacob (result of Jacob leaving? taking Laban’s daughters? outsmarting Laban?), Jacob and his family leave Laban's household in Haran (with great wealth). God tells Jacob to return to Canaan. Jacob persuades Rachael and Leah that God approved of Jacob’s deception of Laban and that Laban’s actions were responsible for daughter’s loss of inheritance (another deception by Jacob?). Before leaving, Rachael steals Laban’s “household gods” but does not tell Jacob (gods = idolatry? Why did she take them?). Laban goes after Jacob and is warned by God to be careful in his coming conversation with Jacob. (31:1-24)
G. Laban catches up to Jacob and confronts Jacob. Rachael sits atop stolen goods and deceives her father re: household gods. Not knowing Rachael has stolen gods, Jacob makes oath that one who has Laban’s gods shall not live (foretells Rachael’s death at birth of her next son, Benjamin … 35:18). Jacob berates Laban. Jacob and Laban make peace over stone mound as a monument (v. stone pillow used for Jacob’s “ladder” dream at 28:11). Jacob and Laban part company. (31:25-32:3)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Overwhelming motif of deceit in Jacob story - 1) Jacob re: stolen birthright, 2) Laban re: substituting Leah for Rachael, 3) Rachael’s attempt to talk Leah out of aphrodisiacs/mandrakes (found by Leah’s son in order to use to get pregnant by Jacob), 4) Laban trying to cheat Jacob out of goats, 5) Jacob “out-cheating” Laban re: goats, 6) Jacob using questionable facts to turn Rachael and Leah against their father, Laban, 7) Rachael stealing household goods and not telling Jacob and 8) Rachael lying to her father about her not having his household gods. Deceit = combination of divine inspiration (God making things happen for divine purposes) and personal responsibility of deceiver.
B. Payback - Victim of deceit = payback for victim carrying out earlier deceit, e.g. Jacob’s deceit of Esau (birthright) followed by Laban’s deceit of Jacob (Jacob working for two seven year periods and Laban giving Leah to Jacob in lieu of Rachel) and Laban’s deceit of Jacob followed by Jacob’s deceit of Laban (goat herd breeding).
C. Evolution of Jacob reflected in stone “monuments” - Jacob using stone pillow as monument (Gen 28:18) defines unevolved Jacob couched in fear v. Jacob raising stone as monument at time of peace-making with Laban (Gen 31:45) defines more matured Jacob (but not totally a man of faith as when he wrestles angel at Gen 32:25).
D. Naming by Mothers - Each of Jacob's sons are given names not by God (or Jacob) but by their mother reflecting emotions of mother at the moment of birth.
E. Dinah – Barely mentioned. Why? Only (?) future reference in context of her rape at hands of local prince, Shechem (Gen 34:2).
F. Relationship between Leah and Rachel - As rival sisters, Leah and Rachel could have devoted their time and energies to destroying each other in their quest to gain Jacob's favor. Instead, they chose to channel their feelings into a blessing for all generations. Each sister embodied different dimensions of beauty and love: Leah's was inward, as reflected by her depth and devotion, while Rachel's was outwardly visible, as denoted by her physical attraction and raw emotion. Ultimately, the sisters combined their forces to nurture and sustain a nation.
G. Numbers game: reconciling 12 tribes with various descendants of Jacob – Rachel produces Benjamin and Joseph but Joseph does not become a tribe at all. Instead, his two sons, Ephraim and Manasseh, take his place. When we drop Joseph from the twelve and put his two sons in his stead, we end up with thirteen rather than twelve tribes. In order to adjust, Reuben, Jacob’s firstborn, is sometimes excluded from those defined as heirs (Reuben “defiled his father’s bed,” by seducing Bilhah, Jacob’s (former) concubine at 35:22). But the numbers still do not work perfectly. The Book of Joshua insists that land assignments were by lot, which implies that no region was intrinsically associated with any historical tribal entity. The Levites, as priests, receive no land at all, so without them and without Reuben, we are back down to eleven (though later on in the Book of Joshua (18:7), Reuben’s descendants reappear as possessors of land. The authors of this narrative are playing havoc with birth imagery and the notion of tribal unity along simple birth lines. Our interpretive dilemma emerges as a result of a clash between the redactor’s agenda and the story’s original literary setting, i.e. the goals of the story’s original author, who wrote for some setting now lost to us, were not exactly those of the person who placed this narrative in Genesis.
(Revised 11/29/09)
Genesis 28:10−32:3
I. Summary
A. Vayeitzei = (And Jacob) “left” (Beersheeba and set out for Haran)
B. On his way from Canaan to Haran (where Rebekah told him to go for protection from Esau), Jacob dreams of angels (his first encounter with God) going up and down (v. down and up) a ladder/ramp. God blesses Jacob, promising to protect him and his descendants (confirmation of Isaac’s blessing of Jacob in 28:3). Using stone pillow as a pillar/monument (idolatry?), Jacob makes his devotion to God conditional on God taking care of him (Jacob’s faith is conditional … he is not yet the man he will be after he wrestles with angel in 32:25). (28:10-22)
C. Jacob is overpowered emotionally when meeting Rachael [he moved very heavy stone cover off well (reminiscent of his mother’s feat of carrying water for ten thirsty camels at 24:20 in course of her meeting Isaac), kissed Rachael and cried in a loud voice all before telling her who he is]. Laban. Jacob offers to work for Laban for seven years in exchange for Rachel’s hand in marriage. After the seven years, Laban tricks Jacob into marrying Rachel's older “weak-eyed” sister, Leah. Laban agrees to let Jacob marry Rachael but only after Jacob works for Laban for another seven years. Jacob works the additional seven years and marries Rachael. (29:16-30)
D. Jacob has twelve sons with four women. Leah has four sons with Jacob (Reuben, Simeon, Levi and Judah). Barren Rachael offers her maid, Bilhah, to Jacob. They have two sons (Dan and Naphtali). Now barren Leah offers her maid Zilpah to Jacob. They have two sons (Gad, and Asher). Leah has two more sons (Issachar and Zebulun) and one daughter (Dinah who is barely recognized in Torah … why?). Rachael has one more son, Joseph. (29:31-30:24)
E. Jacob requests release from Laban for himself, his wives and their children. After agreeing to Jacob’s suggested wage of the spotted and dark kids/goats from Laban’s flock, Laban gives all such animals to his sons thereby cheating Jacob out of those animals. Jacob outsmarts Laban by then breeding the rest of Laban’s non-spotted flock to produce hardy, spotted animals for himself and weak, unspotted animals for Laban. (30:25-43)
F. Seeing Laban’s unfavorable attitude towards Jacob (result of Jacob leaving? taking Laban’s daughters? outsmarting Laban?), Jacob and his family leave Laban's household in Haran (with great wealth). God tells Jacob to return to Canaan. Jacob persuades Rachael and Leah that God approved of Jacob’s deception of Laban and that Laban’s actions were responsible for daughter’s loss of inheritance (another deception by Jacob?). Before leaving, Rachael steals Laban’s “household gods” but does not tell Jacob (gods = idolatry? Why did she take them?). Laban goes after Jacob and is warned by God to be careful in his coming conversation with Jacob. (31:1-24)
G. Laban catches up to Jacob and confronts Jacob. Rachael sits atop stolen goods and deceives her father re: household gods. Not knowing Rachael has stolen gods, Jacob makes oath that one who has Laban’s gods shall not live (foretells Rachael’s death at birth of her next son, Benjamin … 35:18). Jacob berates Laban. Jacob and Laban make peace over stone mound as a monument (v. stone pillow used for Jacob’s “ladder” dream at 28:11). Jacob and Laban part company. (31:25-32:3)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Overwhelming motif of deceit in Jacob story - 1) Jacob re: stolen birthright, 2) Laban re: substituting Leah for Rachael, 3) Rachael’s attempt to talk Leah out of aphrodisiacs/mandrakes (found by Leah’s son in order to use to get pregnant by Jacob), 4) Laban trying to cheat Jacob out of goats, 5) Jacob “out-cheating” Laban re: goats, 6) Jacob using questionable facts to turn Rachael and Leah against their father, Laban, 7) Rachael stealing household goods and not telling Jacob and 8) Rachael lying to her father about her not having his household gods. Deceit = combination of divine inspiration (God making things happen for divine purposes) and personal responsibility of deceiver.
B. Payback - Victim of deceit = payback for victim carrying out earlier deceit, e.g. Jacob’s deceit of Esau (birthright) followed by Laban’s deceit of Jacob (Jacob working for two seven year periods and Laban giving Leah to Jacob in lieu of Rachel) and Laban’s deceit of Jacob followed by Jacob’s deceit of Laban (goat herd breeding).
C. Evolution of Jacob reflected in stone “monuments” - Jacob using stone pillow as monument (Gen 28:18) defines unevolved Jacob couched in fear v. Jacob raising stone as monument at time of peace-making with Laban (Gen 31:45) defines more matured Jacob (but not totally a man of faith as when he wrestles angel at Gen 32:25).
D. Naming by Mothers - Each of Jacob's sons are given names not by God (or Jacob) but by their mother reflecting emotions of mother at the moment of birth.
E. Dinah – Barely mentioned. Why? Only (?) future reference in context of her rape at hands of local prince, Shechem (Gen 34:2).
F. Relationship between Leah and Rachel - As rival sisters, Leah and Rachel could have devoted their time and energies to destroying each other in their quest to gain Jacob's favor. Instead, they chose to channel their feelings into a blessing for all generations. Each sister embodied different dimensions of beauty and love: Leah's was inward, as reflected by her depth and devotion, while Rachel's was outwardly visible, as denoted by her physical attraction and raw emotion. Ultimately, the sisters combined their forces to nurture and sustain a nation.
G. Numbers game: reconciling 12 tribes with various descendants of Jacob – Rachel produces Benjamin and Joseph but Joseph does not become a tribe at all. Instead, his two sons, Ephraim and Manasseh, take his place. When we drop Joseph from the twelve and put his two sons in his stead, we end up with thirteen rather than twelve tribes. In order to adjust, Reuben, Jacob’s firstborn, is sometimes excluded from those defined as heirs (Reuben “defiled his father’s bed,” by seducing Bilhah, Jacob’s (former) concubine at 35:22). But the numbers still do not work perfectly. The Book of Joshua insists that land assignments were by lot, which implies that no region was intrinsically associated with any historical tribal entity. The Levites, as priests, receive no land at all, so without them and without Reuben, we are back down to eleven (though later on in the Book of Joshua (18:7), Reuben’s descendants reappear as possessors of land. The authors of this narrative are playing havoc with birth imagery and the notion of tribal unity along simple birth lines. Our interpretive dilemma emerges as a result of a clash between the redactor’s agenda and the story’s original literary setting, i.e. the goals of the story’s original author, who wrote for some setting now lost to us, were not exactly those of the person who placed this narrative in Genesis.
(Revised 11/29/09)
Tuesday, November 10, 2009
Genesis Tol'dot
Tol'dot
Genesis 25:19−28:9
I. Summary
A. Tol’dot = “This is the line/descendants” (of Isaac son of Abraham)
B. While previously barren Rebekah is pregnant, God tells her she is going to have twins and that the elder twin shall serve the younger twin (reminiscent of God favoring younger Abel over Cain). Rebekah gives birth to the twins, Esau (reddish and hairy) and Jacob (born holding Esau’s heel … root of Jacob’s name/ya’akov = wordplay on akev/heel). Esau becomes a hunter whereas Jacob “keeps to the tents” (studious?). Isaac favors Esau (who hunts food) and Rebecca favors Jacob. (25:19-28)
C. Jacob talks Esau into giving Jacob the birthright (to which Esau was entitled as the older brother) in exchange for some lentil stew (reconcile Jacob’s dishonesty with God’s selection of Jacob to carry on Jewish heritage). (25:29-34)
D. Famine takes Isaac to Gerar where God tells Isaac to settle (God will give him all these lands fulfilling God’s oath to Abraham). Isaac is asked by the people of Gerar about Rebekah. Isaac, fearful of being killed by people of Gerar on her account, lies and says she is his sister (repeating the same deception his father used re: Sarah in Gen 12:10 and 20:2). King Abimelech discovers the truth (saw Isaac fondling his wife) but protects Isaac from people (“anyone who touches this man or his wife will be put to death”). (26:1-11)
E. Isaac becomes very wealthy in Gerar, acquiring many flocks and herds even during a famine, until the Philistines grow envious and stop up Isaac’s wells which Abraham had originally dug (given significance of water, this was a serious invasion of property). King Abimelech then expels Isaac from the land (‘you have become much too numerous for us”) and Isaac leaves though staying close by (“encamping in the wadi of Gerar”). Isaac re-digs the wells and gives them the same names as Abraham gave them (affirmation of wells being property of Isaac’s family?). Isaac moves to Bathsheba. God appears and assures Isaac (protect, bless "and make descendants numerous for sake of Abraham"). Fearful of Isaac, King Abimelech and his councilors approach Isaac and all agree to peace treaty. (26:12-33)
F. Esau, at 40, (Abraham, at 40, marries Sarah, 40-day flood, Moses’ 40 days on Mt Sinai) marries two Hittite women who were a “bitterness of spirit” to Rebecca and Isaac. (26:34-35)
G. Isaac (now old and blind) plans to bless Esau, his firstborn. Rebekah and Jacob deceive Isaac (confirming Jacob’s immorality carried over from stealing birthright from Esau) so that Jacob receives the blessing rather than the older Esau (a forerunner of similar situation with a blind Jacob giving (though intentionally) his preferential blessing to his younger grandson, Ephraim, rather than to his older grandson, Mannasseh). Isaac realizes mistake but refuses to retract blessing of Jacob (giving Esau weak excuse of “what am I to do?”). Isaac does bless Esau though with an inferior blessing (Jacob’s blessing validates Jacob as leader whereas Esau’s blessing suggests a life of “living by the sword”). (27:1-40)
H. Esau threatens to kill Jacob (reminiscent of Cain and Abel). Rebekah hears of Esau’s words, warns Jacob and urges Jacob to flee to her brother, Laban, in Haran until things cool down at which time she will tell Jacob to return. Rebekah makes excuse to Isaac for Jacob leaving saying she does not want Jacob to take a Hittite wife (as Esau did). Isaac believes Rebekah’s lie (again displaying weakness by falling to deception). Isaac tells Jacob not to take a wife from Canaan (just as Abraham told his servant to find a wife for Isaac who was not from Canaan) and sends Jacob away (27:41- 28:5)
I. Esau sees his father’s disapproval of Canaanite/Hittite women. Esau (who had married two Hittite women) marries his cousin (the daughter of his uncle Ishmael). (28:6-9)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Conflict between Jacob and Esau - Twins are prototypes of our lower and higher selves and strivings. As twins, we might think of them as one (complete) person combining two natures that do battle within us all. In this sense, Jacob and Esau are emblematic of all the tensions with which we do battle in our own lives.
B. Isaac as a source of continuity - For the most part, Isaac is passive; he is acted upon by others; however, Isaac is also remembered as one who carried on the tradition to the next generation. Without Isaac, Abraham's great achievements would not have endured. Isaac stands out as a stabilizing force whose existence (albeit on the surface less spectacular than that of his father and his son) is indeed significant. Isaac reminds us that we need points in our lives at which we must stop to reflect on who we are becoming and to establish constancy and continuity by focusing on the preservation of the tradition we have inherited.
C. Passing off wife as sister - Married Hurrian women were given special status if their husbands also adopted them. They attained a new title of "wife-sister." As part of this arrangement, a husband gained greater authority over his wife and a wife enjoyed more privileges and higher status within Hurrian society. There is some speculation that the status of "wife-sister" also guaranteed the purity of the woman's descendants. Abraham, Sarah, and Rebeccah were from Haran, where several of the practices of Hurrian society were followed. This could explain some of the confusion about both Sarah and Rebekah being presented as their husbands’ sisters. Abraham's error was in failing to perceive the cultural and societal lens through which Pharaoh and the Egyptians would view his relationship with Sarah. Pharaoh didn't understand Abraham's worldview, whereas Abimelech did. Hence Abraham and Isaac's relationship with Abimelech fared well, while Abraham's relationship with Pharaoh was severed. Underscores the importance of being sensitive to the nuances of what is being said to us.
D. Living for the moment v. for the future - The story of Jacob and Esau seeks a balance between our desires of the moment and our obligations to the future. The birthright had benefits and also responsibilities - an obligation to the future. Esau’s “exhaustion” was more spiritual than physical. He is tired of living up to potential and being concerned with others and with the future. He wants to live only in the moment, thus deciding to trade his heritage for a bowl of lentil stew. Each of us carries the birthright blessing as our inheritance. Unlike Esau, we are not free to squander it recklessly. It is our task, our daily struggle, to uphold our inheritance and through Jewish living, to navigate and balance our desire to live for the moment with our sacred responsibility to others and to a better future and redeem ourselves from the spiritual exhaustion that so often afflicts us.
E. Was Isaac really deceived? – Isaac is on to the ruse of Jacob and Rebekah. Weak Isaac sees it as a godsend that allows him to bless the son that he knows is the better prepared of his two sons to assume the birthright. Sophistication of blessings suggests Isaac still sharp. He wants to be misled and just doesn’t want to face Esau with truth of Esau’s’ inferiority to Jacob.
F. Rebekah’s significant role – Rebekah is most delineated of four matriarchs (Leah, Rachel, Sarah and Rebekah) and is used by God as vehicle for passing heritage through God’s chosen person (Jacob over Esau) Contrast Rebekah’s wrongful acts (helping Jacob steal birthright and getting Isaac’s blessing) with prior good acts (feeding Abraham’s servant and his camels plus loving Isaac ... first mention in Torah of one person loving another).
(Revised 11/10/09)
Genesis 25:19−28:9
I. Summary
A. Tol’dot = “This is the line/descendants” (of Isaac son of Abraham)
B. While previously barren Rebekah is pregnant, God tells her she is going to have twins and that the elder twin shall serve the younger twin (reminiscent of God favoring younger Abel over Cain). Rebekah gives birth to the twins, Esau (reddish and hairy) and Jacob (born holding Esau’s heel … root of Jacob’s name/ya’akov = wordplay on akev/heel). Esau becomes a hunter whereas Jacob “keeps to the tents” (studious?). Isaac favors Esau (who hunts food) and Rebecca favors Jacob. (25:19-28)
C. Jacob talks Esau into giving Jacob the birthright (to which Esau was entitled as the older brother) in exchange for some lentil stew (reconcile Jacob’s dishonesty with God’s selection of Jacob to carry on Jewish heritage). (25:29-34)
D. Famine takes Isaac to Gerar where God tells Isaac to settle (God will give him all these lands fulfilling God’s oath to Abraham). Isaac is asked by the people of Gerar about Rebekah. Isaac, fearful of being killed by people of Gerar on her account, lies and says she is his sister (repeating the same deception his father used re: Sarah in Gen 12:10 and 20:2). King Abimelech discovers the truth (saw Isaac fondling his wife) but protects Isaac from people (“anyone who touches this man or his wife will be put to death”). (26:1-11)
E. Isaac becomes very wealthy in Gerar, acquiring many flocks and herds even during a famine, until the Philistines grow envious and stop up Isaac’s wells which Abraham had originally dug (given significance of water, this was a serious invasion of property). King Abimelech then expels Isaac from the land (‘you have become much too numerous for us”) and Isaac leaves though staying close by (“encamping in the wadi of Gerar”). Isaac re-digs the wells and gives them the same names as Abraham gave them (affirmation of wells being property of Isaac’s family?). Isaac moves to Bathsheba. God appears and assures Isaac (protect, bless "and make descendants numerous for sake of Abraham"). Fearful of Isaac, King Abimelech and his councilors approach Isaac and all agree to peace treaty. (26:12-33)
F. Esau, at 40, (Abraham, at 40, marries Sarah, 40-day flood, Moses’ 40 days on Mt Sinai) marries two Hittite women who were a “bitterness of spirit” to Rebecca and Isaac. (26:34-35)
G. Isaac (now old and blind) plans to bless Esau, his firstborn. Rebekah and Jacob deceive Isaac (confirming Jacob’s immorality carried over from stealing birthright from Esau) so that Jacob receives the blessing rather than the older Esau (a forerunner of similar situation with a blind Jacob giving (though intentionally) his preferential blessing to his younger grandson, Ephraim, rather than to his older grandson, Mannasseh). Isaac realizes mistake but refuses to retract blessing of Jacob (giving Esau weak excuse of “what am I to do?”). Isaac does bless Esau though with an inferior blessing (Jacob’s blessing validates Jacob as leader whereas Esau’s blessing suggests a life of “living by the sword”). (27:1-40)
H. Esau threatens to kill Jacob (reminiscent of Cain and Abel). Rebekah hears of Esau’s words, warns Jacob and urges Jacob to flee to her brother, Laban, in Haran until things cool down at which time she will tell Jacob to return. Rebekah makes excuse to Isaac for Jacob leaving saying she does not want Jacob to take a Hittite wife (as Esau did). Isaac believes Rebekah’s lie (again displaying weakness by falling to deception). Isaac tells Jacob not to take a wife from Canaan (just as Abraham told his servant to find a wife for Isaac who was not from Canaan) and sends Jacob away (27:41- 28:5)
I. Esau sees his father’s disapproval of Canaanite/Hittite women. Esau (who had married two Hittite women) marries his cousin (the daughter of his uncle Ishmael). (28:6-9)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Conflict between Jacob and Esau - Twins are prototypes of our lower and higher selves and strivings. As twins, we might think of them as one (complete) person combining two natures that do battle within us all. In this sense, Jacob and Esau are emblematic of all the tensions with which we do battle in our own lives.
B. Isaac as a source of continuity - For the most part, Isaac is passive; he is acted upon by others; however, Isaac is also remembered as one who carried on the tradition to the next generation. Without Isaac, Abraham's great achievements would not have endured. Isaac stands out as a stabilizing force whose existence (albeit on the surface less spectacular than that of his father and his son) is indeed significant. Isaac reminds us that we need points in our lives at which we must stop to reflect on who we are becoming and to establish constancy and continuity by focusing on the preservation of the tradition we have inherited.
C. Passing off wife as sister - Married Hurrian women were given special status if their husbands also adopted them. They attained a new title of "wife-sister." As part of this arrangement, a husband gained greater authority over his wife and a wife enjoyed more privileges and higher status within Hurrian society. There is some speculation that the status of "wife-sister" also guaranteed the purity of the woman's descendants. Abraham, Sarah, and Rebeccah were from Haran, where several of the practices of Hurrian society were followed. This could explain some of the confusion about both Sarah and Rebekah being presented as their husbands’ sisters. Abraham's error was in failing to perceive the cultural and societal lens through which Pharaoh and the Egyptians would view his relationship with Sarah. Pharaoh didn't understand Abraham's worldview, whereas Abimelech did. Hence Abraham and Isaac's relationship with Abimelech fared well, while Abraham's relationship with Pharaoh was severed. Underscores the importance of being sensitive to the nuances of what is being said to us.
D. Living for the moment v. for the future - The story of Jacob and Esau seeks a balance between our desires of the moment and our obligations to the future. The birthright had benefits and also responsibilities - an obligation to the future. Esau’s “exhaustion” was more spiritual than physical. He is tired of living up to potential and being concerned with others and with the future. He wants to live only in the moment, thus deciding to trade his heritage for a bowl of lentil stew. Each of us carries the birthright blessing as our inheritance. Unlike Esau, we are not free to squander it recklessly. It is our task, our daily struggle, to uphold our inheritance and through Jewish living, to navigate and balance our desire to live for the moment with our sacred responsibility to others and to a better future and redeem ourselves from the spiritual exhaustion that so often afflicts us.
E. Was Isaac really deceived? – Isaac is on to the ruse of Jacob and Rebekah. Weak Isaac sees it as a godsend that allows him to bless the son that he knows is the better prepared of his two sons to assume the birthright. Sophistication of blessings suggests Isaac still sharp. He wants to be misled and just doesn’t want to face Esau with truth of Esau’s’ inferiority to Jacob.
F. Rebekah’s significant role – Rebekah is most delineated of four matriarchs (Leah, Rachel, Sarah and Rebekah) and is used by God as vehicle for passing heritage through God’s chosen person (Jacob over Esau) Contrast Rebekah’s wrongful acts (helping Jacob steal birthright and getting Isaac’s blessing) with prior good acts (feeding Abraham’s servant and his camels plus loving Isaac ... first mention in Torah of one person loving another).
(Revised 11/10/09)
Genesis Chayei Sarah
Chayei Sarah
Genesis 23:1−25:18
I. Summary
A. Chayei Sarah = “Sarah lived” (to be 127 years old)
B. Sarah dies in Canaan at 127 (interpretation of “one hundred years and twenty years and twenty years old” = at age of 100, Sarah was as beautiful as she was at 20 and at the age of 20 she was as sinless as she was at 7). In seeking burial ground for Sarah, Abraham rejects offer of free land from Ephron, a Hittite, and rather purchases land (cave of Machpelah) from him “at the market price”. Abraham buries Sarah there. (Gen 23:1-20)
C. Abraham sends his eldest servant (unnamed but possibly Eliezer from Gen 15:2 … “heir to my household is Damascus Eliezer”) to find a bride for Isaac. Abraham directs servant to find bride from his birthplace of Haran (home of Abraham’s brother, Nahor) but not from Canaan where Abraham now lived [intermarriage with Canaanite = threat to Abraham’s destiny and specifically prohibited in Deut 7:1-3 … “you shall not intermarry with them (Canaanites)”]. Abraham also orders servant not to bring Isaac back to Canaan (wanting his son to be a stranger to Canaan … seeds of Judaism’s objection to mixed marriages). Servant prepares for trip, prays for luck (first prayer for divine guidance in Torah, albeit by a nameless individual). Prayer contains test created by servant for identifying Isaac’s bride, i.e. whoever offers water to his camels. (Gen 24:1-14)
D. Rebekah (Nahor’s granddaughter and Abraham’s grand-niece) shows her kindness by offering to draw water for servant and the servant's camels at the well. After giving Rebekah jewelry and money, servant asks if he could stay in her family’s house. (Gen 24:15-28)
E. The servant meets Rebekah's family (Bethuel, her mother and Laban, her brother) and recounts his encounter with Rebekah at the well. After obtaining Rebekah’s agreement, servant takes Rebekah to Isaac. Upon seeing Isaac approach her, Rebekah covers her face with a veil. Isaac brings Rebekah into the tent of his late mother, Sarah. Isaac marries Rebekah and gets “comfort from her after the death of his mother”. (Gen 24:29-67)
F. Abraham takes another wife, Keturah (was she Hagar?), and has six sons with her (listed) but Abraham gives all he owned to Isaac. At the age of 175, Abraham dies. Isaac and Ishmael bury him (significance of brothers who were never close coming together to bury their father … see II.G. below) in the cave of Machpelah with Sarah. (Gen 25:1-11)
G. Line of Ishmael is set out. Ishmael has 12 sons (parallels 12 sons of Isaac’s father, Nahor, and 12 tribes of Israel?). Ishmael dies at age of 137. (Gen 25:12-18)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Why Rebecca and Isaac were good for each other – As a water drawer, Rebekah is a life giver embracing all of God’s creatures. Isaac needs that energy since he is damaged … almost physically destroyed by his father and certainly emotionally destroyed by him. Isaac’s mother is gone, and he is alone (“Isaac loved her [Rebekah] and thus found comfort after his mother’s death”). With Isaac, Rebekah finds the freedom (commentary says Rebekah was living in a “house of scoundrels” and saw an opportunity to escape to a life that involved contact with more righteous people) to allow her to establish herself as a strong, independent woman. With Rebekah, Isaac finds the healing (from Akedah and his mother’s death) he so desperately needs and which allows him to grow and become the man he is meant to become … a transmitter of the covenant.
B. Rebekah’s consent – Rebekah’s family doesn’t immediately give Rebekah over to Abraham’s servant. They say she must first agree to marry Abraham ("Let us call the girl and ask for her reply" … 24:57). Rebekah gives permission (“I will go” … 24:58). Suggests (per Rashi) that a woman cannot be married against her will in Jewish law.
C. Significance of purchased caves at Machpelah – Purchase reflects Abraham’s desire to achieve a legitimate and irreversible hold over the land. Machpelah represents a visible sign of the future, i.e. a token title to the Promised Land.
D. Servant prayer – Fact that stipulation created by servant met precisely by Rebekah suggests God guided destiny of Isaac and Rebekah as well as answering servant’s prayer. Reinforced by Isaac’s bride being a crucial link in continuation of Abrahamic line and so defining test of prospective bride is surprisingly large responsibility for unnamed individual, i.e. suggests that God is really calling the shots.
E. Passivity of Isaac – Isaac has little impact on selection of his bride (consistent with times). Isaac’s virtual silence reinforces passivity as defining characteristic of Isaac (seen in Isaac’s apparent willingness to be sacrificed … contra, Isaac’s willingness to be sacrificed through his father’s act of faith reflects strength of Isaac). Least active of all patriarchs, Isaac doesn’t engage in any independent action to advance story.
F. Abraham’s priority re: finding bride for Isaac - Abraham’s only concern is that his daughter-in-law comes from the land of his birth. Once an appropriate bride has been found for Isaac, Abraham seems to feel that his job is finished and he is free to take on a new wife, Keturah, after Sarah’s death. The text never tells us if Abraham even met Rebekah: His only desire was to ensure the status of his progeny as Hebrews. Isaac's marriage to Rebecca marks the beginning of the Jewish people (?). Entire narrative viewed as Abraham’s deathbed legacy.
G. Isaac’s and Ishmael’s feelings towards Abraham – They had good reasons to hate their father. Isaac had the frightening experience of nearly being sacrificed. Abraham and Isaac never speak again. Ishmael was Abraham's firstborn son yet was denied the birthright and the inheritance. Furthermore, he saw his father play favorites with Isaac. Isaac had a circumcision and a weaning party, but Ishmael had only the circumcision. Sarah treated his mother, Hagar, harshly and Abraham allowed it. Worst of all, Abraham sent Ishmael away at Sarah’s command. Despite all of this, Isaac and Ishmael came together to bury their father. Part of brother conflict motif throughout Torah (Cain & Abel, Jacob and Esau, Joseph and his brothers … Moses and Aaron seem to be exception).
H. Veils - Torah uses the veil as a device to separate holy moments from everyday experience, e.g. 1) when Rebekah has her first look at Isaac (Gen 24:65) and 2) when Moses came down from Mount Sinai his skin was glowing so radiantly (accurately translated from karan … v. related word keren translated as horns = basis of erroneous image of Moses being horned) that Israelites were unable to look at him so he wore a veil unless he was speaking to God, or of God to the Israelites (Ex 34:33-35). Contra, veil used as device of deception, e.g. as explanation for 1) how Laban deceived Jacob into believing that Laban brought Rachael (who Jacob loved) to “marriage chamber” for Jacob rather than her older sister Leah (Gen 29:23) and 2) Judah not being able to recognize his daughter-in-law, Tamar, who exchanges her widow’s garb for a veil to deceive Judah into believing she is a prostitute and impregnating her (Gen 38:15).
(Revised 11/10/09)
Genesis 23:1−25:18
I. Summary
A. Chayei Sarah = “Sarah lived” (to be 127 years old)
B. Sarah dies in Canaan at 127 (interpretation of “one hundred years and twenty years and twenty years old” = at age of 100, Sarah was as beautiful as she was at 20 and at the age of 20 she was as sinless as she was at 7). In seeking burial ground for Sarah, Abraham rejects offer of free land from Ephron, a Hittite, and rather purchases land (cave of Machpelah) from him “at the market price”. Abraham buries Sarah there. (Gen 23:1-20)
C. Abraham sends his eldest servant (unnamed but possibly Eliezer from Gen 15:2 … “heir to my household is Damascus Eliezer”) to find a bride for Isaac. Abraham directs servant to find bride from his birthplace of Haran (home of Abraham’s brother, Nahor) but not from Canaan where Abraham now lived [intermarriage with Canaanite = threat to Abraham’s destiny and specifically prohibited in Deut 7:1-3 … “you shall not intermarry with them (Canaanites)”]. Abraham also orders servant not to bring Isaac back to Canaan (wanting his son to be a stranger to Canaan … seeds of Judaism’s objection to mixed marriages). Servant prepares for trip, prays for luck (first prayer for divine guidance in Torah, albeit by a nameless individual). Prayer contains test created by servant for identifying Isaac’s bride, i.e. whoever offers water to his camels. (Gen 24:1-14)
D. Rebekah (Nahor’s granddaughter and Abraham’s grand-niece) shows her kindness by offering to draw water for servant and the servant's camels at the well. After giving Rebekah jewelry and money, servant asks if he could stay in her family’s house. (Gen 24:15-28)
E. The servant meets Rebekah's family (Bethuel, her mother and Laban, her brother) and recounts his encounter with Rebekah at the well. After obtaining Rebekah’s agreement, servant takes Rebekah to Isaac. Upon seeing Isaac approach her, Rebekah covers her face with a veil. Isaac brings Rebekah into the tent of his late mother, Sarah. Isaac marries Rebekah and gets “comfort from her after the death of his mother”. (Gen 24:29-67)
F. Abraham takes another wife, Keturah (was she Hagar?), and has six sons with her (listed) but Abraham gives all he owned to Isaac. At the age of 175, Abraham dies. Isaac and Ishmael bury him (significance of brothers who were never close coming together to bury their father … see II.G. below) in the cave of Machpelah with Sarah. (Gen 25:1-11)
G. Line of Ishmael is set out. Ishmael has 12 sons (parallels 12 sons of Isaac’s father, Nahor, and 12 tribes of Israel?). Ishmael dies at age of 137. (Gen 25:12-18)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Why Rebecca and Isaac were good for each other – As a water drawer, Rebekah is a life giver embracing all of God’s creatures. Isaac needs that energy since he is damaged … almost physically destroyed by his father and certainly emotionally destroyed by him. Isaac’s mother is gone, and he is alone (“Isaac loved her [Rebekah] and thus found comfort after his mother’s death”). With Isaac, Rebekah finds the freedom (commentary says Rebekah was living in a “house of scoundrels” and saw an opportunity to escape to a life that involved contact with more righteous people) to allow her to establish herself as a strong, independent woman. With Rebekah, Isaac finds the healing (from Akedah and his mother’s death) he so desperately needs and which allows him to grow and become the man he is meant to become … a transmitter of the covenant.
B. Rebekah’s consent – Rebekah’s family doesn’t immediately give Rebekah over to Abraham’s servant. They say she must first agree to marry Abraham ("Let us call the girl and ask for her reply" … 24:57). Rebekah gives permission (“I will go” … 24:58). Suggests (per Rashi) that a woman cannot be married against her will in Jewish law.
C. Significance of purchased caves at Machpelah – Purchase reflects Abraham’s desire to achieve a legitimate and irreversible hold over the land. Machpelah represents a visible sign of the future, i.e. a token title to the Promised Land.
D. Servant prayer – Fact that stipulation created by servant met precisely by Rebekah suggests God guided destiny of Isaac and Rebekah as well as answering servant’s prayer. Reinforced by Isaac’s bride being a crucial link in continuation of Abrahamic line and so defining test of prospective bride is surprisingly large responsibility for unnamed individual, i.e. suggests that God is really calling the shots.
E. Passivity of Isaac – Isaac has little impact on selection of his bride (consistent with times). Isaac’s virtual silence reinforces passivity as defining characteristic of Isaac (seen in Isaac’s apparent willingness to be sacrificed … contra, Isaac’s willingness to be sacrificed through his father’s act of faith reflects strength of Isaac). Least active of all patriarchs, Isaac doesn’t engage in any independent action to advance story.
F. Abraham’s priority re: finding bride for Isaac - Abraham’s only concern is that his daughter-in-law comes from the land of his birth. Once an appropriate bride has been found for Isaac, Abraham seems to feel that his job is finished and he is free to take on a new wife, Keturah, after Sarah’s death. The text never tells us if Abraham even met Rebekah: His only desire was to ensure the status of his progeny as Hebrews. Isaac's marriage to Rebecca marks the beginning of the Jewish people (?). Entire narrative viewed as Abraham’s deathbed legacy.
G. Isaac’s and Ishmael’s feelings towards Abraham – They had good reasons to hate their father. Isaac had the frightening experience of nearly being sacrificed. Abraham and Isaac never speak again. Ishmael was Abraham's firstborn son yet was denied the birthright and the inheritance. Furthermore, he saw his father play favorites with Isaac. Isaac had a circumcision and a weaning party, but Ishmael had only the circumcision. Sarah treated his mother, Hagar, harshly and Abraham allowed it. Worst of all, Abraham sent Ishmael away at Sarah’s command. Despite all of this, Isaac and Ishmael came together to bury their father. Part of brother conflict motif throughout Torah (Cain & Abel, Jacob and Esau, Joseph and his brothers … Moses and Aaron seem to be exception).
H. Veils - Torah uses the veil as a device to separate holy moments from everyday experience, e.g. 1) when Rebekah has her first look at Isaac (Gen 24:65) and 2) when Moses came down from Mount Sinai his skin was glowing so radiantly (accurately translated from karan … v. related word keren translated as horns = basis of erroneous image of Moses being horned) that Israelites were unable to look at him so he wore a veil unless he was speaking to God, or of God to the Israelites (Ex 34:33-35). Contra, veil used as device of deception, e.g. as explanation for 1) how Laban deceived Jacob into believing that Laban brought Rachael (who Jacob loved) to “marriage chamber” for Jacob rather than her older sister Leah (Gen 29:23) and 2) Judah not being able to recognize his daughter-in-law, Tamar, who exchanges her widow’s garb for a veil to deceive Judah into believing she is a prostitute and impregnating her (Gen 38:15).
(Revised 11/10/09)
Saturday, November 7, 2009
Genesis Vayeira
Vayeira
Genesis 18:1−22:24
I. Summary
A. Vayeira = (God) “appeared" (to him).
B. Abraham welcomes three visitors (angels of God?) who announce that Sarah will bear a son in one year. Sarah laughs to herself (though God hears her laugh) at the prospect of getting pregnant in light of Abraham’s advanced age (v. Abraham laughing at the same prospect in 17:17). God asks Abraham why Sarah laughed and why she thought she was too old to give birth (v. her actual thought that Abraham was too old). (18:1-15)
C. God questions whether God should tell Abraham of God’s intent to destroy Sodom. Acknowledging that God chose Abraham to teach people to uphold covenant, God tells Abraham that Sodom will be destroyed. The three men leave and go towards Sodom. Abraham negotiates (pleads?) with God (validating our ability to question behavior of God … never be afraid to provoke, even God, for the cause of justice) over number of innocent Sodomites whose presence will save Sodom from God’s destruction … 50 innocents at first but gets God to agree to 10 (basis for # needed for minyun?) innocents required to save all of Sodom including sinners. (18:16-33)
D. Two “emissaries” (two of original three angels from 18:2?) come to Lot’s house in Sodom and accept Lot’s invitation to enter his house (though initially rejecting invitation). Lot’s house is attacked by Sodomites (highlighting community’s depravity) seeking Lot’s two visiting guests. Lot offers up his virgin daughters to marauders as a substitute (though Lot presumably knew marauders would not take his daughters since marauders were homosexuals as evidenced by their original intent to “have” the two male visitors). The two guests save Lot and his family by striking marauders with “a blinding light”. The guests then warn Lot to leave Sodom with his family since the two men were going to destroy Sodom. Lot, his (unnamed) wife and his two daughters escape (son-in-laws thought Lot was joking so stayed in Sodom) as Sodom and Gomorrah are being destroyed (by “brimstone and fire”). Lot's wife looks back (why?) and is turned into a pillar of salt. (19:1-29)
E. With no man left on earth (“to couple with us in the way of all the earth”?), Lot’s daughters get Lot drunk and both “lay with” Lot who had no awareness of what was happening (connected to prior incident of Lot offering his daughters to marauders?). Lot’s daughters bear children who become the founders of the nations Moab and Ammon. (19:30-38)
F. Abimelech, king of Gerar, is attracted to Sarah. Abraham claims that Sarah is his sister (same story three times … see Genesis 12:10-20 and 26:1-16 = same incident retold v different incidents?). King seizes Sarah. In punishment, God closes wombs of king’s household. God tells king of deception (in a dream). King gives Abraham riches and frees them. God forgives king (undoing prior punishment) and allows king’s household to have children (20:1-18)
G. Isaac (from root of word meaning laughter … note Sarah laughing to herself in 18:12) is born to Sarah (when Abraham is 100 years old), circumcised, and weaned. Sarah demands that Hagar and her son, Ishmael be sent away to prevent Ishmael; from sharing inheritance with Isaac. God tells Abraham to agree to Sarah’s wants re: Ishmael). Hagar and Ishmael are sent away (for the second time … see 16:6-7) to “wander aimlessly in the wilderness”. An angel saves their lives by allowing Hagar to find water for thirsting Ishmael (“God then opened her eyes and she saw a well”). (21:1-21)
H. Abimelech and Abraham conclude a mutual non-aggression pact. (21:22-31)
I. God tests Abraham, instructing him to sacrifice Isaac on Mount Moriah. When Abraham is on verge of sacrificing Isaac (who is remarkably compliant and silent through ordeal), an angel shows Abraham a ram to sacrifice instead of Isaac. Angel tells Abraham that because he was willing to sacrifice his son, God will bless Abraham “greatly” making his descendants “as numerous as the stars of heaven”. Abraham (what about Isaac?) returns to Beersheba with his servant lads”. (22:1-19)
J. Abraham is told that the wife and concubine of his brother, Nahor, together bore eleven children (whom, with Isaac, parallel twelve tribes of Israel). 22:20-24
II. Torah Commentary (Plaut, various websites and prior Hevreh discussions)
A. God’s white lie - When told that she would indeed bear a son, Sarah notes Abraham’s age as reason for improbability of her bearing child. "Am I to have enjoyment--with my husband so old?"; however, in reporting her words to Abraham, God modifies her statement (understanding that Abraham would be hurt by Sarah's assertion that Abraham is too old to father a child) so tells Abraham that Sarah referred, instead, to her own age. "Shall I in truth bear a child, old as I am?" God is willing to ignore questions of integrity in order to preserve Abraham's dignity and the peace between husband and wife. Suggests honesty is a value only insofar as it leads to growth, compassion and peace.
B. Abraham’s negotiation with God – The point of Abraham’s negotiation with God was not to change the predetermined outcome (God knew all along that there were not enough righteous people to save the Sodom and Gomorrah) but rather to offer Abraham the opportunity to demonstrate Abraham’s own righteousness by pressing God to save the cities for the sake of the righteous among Sodomites. God knew that Abraham would rise to press the point of justice. Suggests that 1) Abraham’s faith in a God of righteousness was a possible reason for God choosing Abraham, 2) God must follow a standard of justice comprehensible to Abraham and 3) humans can play an active role in determining what is right and wrong in the context of their covenant with God. Contra, only after Abraham has proven he will obey God’s command to sacrifice Isaac is a ram provided in Isaac's place … suggests that there is no alternative to the acceptance of God's will and that the human role in the covenant is passive submission.
C. Sin of Sodom and Gomorrah - Inhospitality (sexual aggression towards Lot’s two “guests”) but tradition suggests social rather than sexual aggression, i.e. pride, fullness of self and careless ease. Especially unforgivable since Sodom was rich city, i.e. sin of inhospitality may have been forgivable of a poor city suggesting affluence without social concern is self-destructive. Alternative = sin of omission in that no Sodomite objected to stop attempted molestation of Lot’s two guests.
D. Interpretations of Akedah – 1) Abraham’s exemplary devotion to God = justification for the future blessings that God promises to shower upon Abraham and his descendants. 2) Midrash suggests that God never really asked Abraham to slaughter Isaac, only to prepare him as a burnt offering. Lesson = we need to learn how to interpret carefully what God wants of us without doing harm in the process. 3) Akedah = an illustration of faithfulness (obedience) rather than a test of faith (in God). God knew Abraham would pass test so made Abraham a standard bearer or role model for people to follow. 4) Humans must occasionally be misled by God making us work at maintaining faith which strengthens our faith (v. if God made everything clear, pious people would be timid automatons).
E. Reconcile Abraham objection to God’s decision to kill all Sodomites with his silence in face of God telling him to sacrifice Isaac – Killing of Sodomites was an execution whereas killing of Isaac was (to be) a ritual sacrifice. Variation = Abraham’s objection to killing of Sodomites was an act of social justice whereas his objection to sacrifice of Isaac would have been steeped in self-interest.
F. God testing Abraham - God telling Abraham to accede to Sarah’s wish to send Hagar and Ishmael away into wilderness was God’s first test of Abraham’s faith. Akedah became the second test.
G. Human love v. Divine will – 1) Can “blind faith” in God be wrong? Should personal compassion always take back seat to heeding word of God (as it did with Abraham re: i) his willingness to sacrifice Isaac and ii) his compassion for Hagar and Ishmael yielding to divine request when Abraham heeds God’s advice to let Sarah have her way and send away Hagar and Ishmael.)? 2) What are the screens we use determine “right” course of action? Follow word of God and Torah (is it possible to live by literal commands of Torah … presumably no)? Follow your own instinct (problems with false perceptions, people with evil inclinations, etc.)?
H. Elements of free will – Torah originated guidelines for free will include i) hi’neini = “I am here” Moses, Abraham, Isaac, ii) She’ma Yisrael = Hear O Israel … give ear… be in the moment, iii) “Justice, justice shall you pursue” (Deut.16:20) and iv) righteousness/tzedakah. Human guidelines for free will include i) subjective determination of what is “right”, ii) human love (see prior comment) and iii) instincts. Lots of opportunities for conflicting indications of what to do … how reconciled?
I. Relationships between our patriarchs and their spouses - Abraham sees Sarah in the most positive of lights e.g. even at 90, when Sarah is described as wrinkled, Abraham sees Sarah as an object to provoke the desires of men and even a king (Abimelech). Is beauty seen by Abraham in Sarah = beauty in her wisdom that comes with her age or some other non-physical beauty?
J. Moral and ethical relativity of Torah – God's laws are not absolute and have room for interpretation in context of circumstances. Consider following instances of innocent trickery: 1) Lot offering up his two virgin daughters to marauders to save skin of two visitors (excuse = Lot knew marauders would not take daughters?). 2) Abraham lies when he claims Sarah is his wife in order to save his own skin (excuse = breaking God’s law to save a life?). 3) God asking Abraham to do sacrifice Isaac (excuse = God knew sacrifice would not happen?). 4) God not negotiating with Abraham in good faith re: Sodom (excuse = God knew there were not enough innocents to save Sodom?).
(Revised 11/7/09)
Genesis 18:1−22:24
I. Summary
A. Vayeira = (God) “appeared" (to him).
B. Abraham welcomes three visitors (angels of God?) who announce that Sarah will bear a son in one year. Sarah laughs to herself (though God hears her laugh) at the prospect of getting pregnant in light of Abraham’s advanced age (v. Abraham laughing at the same prospect in 17:17). God asks Abraham why Sarah laughed and why she thought she was too old to give birth (v. her actual thought that Abraham was too old). (18:1-15)
C. God questions whether God should tell Abraham of God’s intent to destroy Sodom. Acknowledging that God chose Abraham to teach people to uphold covenant, God tells Abraham that Sodom will be destroyed. The three men leave and go towards Sodom. Abraham negotiates (pleads?) with God (validating our ability to question behavior of God … never be afraid to provoke, even God, for the cause of justice) over number of innocent Sodomites whose presence will save Sodom from God’s destruction … 50 innocents at first but gets God to agree to 10 (basis for # needed for minyun?) innocents required to save all of Sodom including sinners. (18:16-33)
D. Two “emissaries” (two of original three angels from 18:2?) come to Lot’s house in Sodom and accept Lot’s invitation to enter his house (though initially rejecting invitation). Lot’s house is attacked by Sodomites (highlighting community’s depravity) seeking Lot’s two visiting guests. Lot offers up his virgin daughters to marauders as a substitute (though Lot presumably knew marauders would not take his daughters since marauders were homosexuals as evidenced by their original intent to “have” the two male visitors). The two guests save Lot and his family by striking marauders with “a blinding light”. The guests then warn Lot to leave Sodom with his family since the two men were going to destroy Sodom. Lot, his (unnamed) wife and his two daughters escape (son-in-laws thought Lot was joking so stayed in Sodom) as Sodom and Gomorrah are being destroyed (by “brimstone and fire”). Lot's wife looks back (why?) and is turned into a pillar of salt. (19:1-29)
E. With no man left on earth (“to couple with us in the way of all the earth”?), Lot’s daughters get Lot drunk and both “lay with” Lot who had no awareness of what was happening (connected to prior incident of Lot offering his daughters to marauders?). Lot’s daughters bear children who become the founders of the nations Moab and Ammon. (19:30-38)
F. Abimelech, king of Gerar, is attracted to Sarah. Abraham claims that Sarah is his sister (same story three times … see Genesis 12:10-20 and 26:1-16 = same incident retold v different incidents?). King seizes Sarah. In punishment, God closes wombs of king’s household. God tells king of deception (in a dream). King gives Abraham riches and frees them. God forgives king (undoing prior punishment) and allows king’s household to have children (20:1-18)
G. Isaac (from root of word meaning laughter … note Sarah laughing to herself in 18:12) is born to Sarah (when Abraham is 100 years old), circumcised, and weaned. Sarah demands that Hagar and her son, Ishmael be sent away to prevent Ishmael; from sharing inheritance with Isaac. God tells Abraham to agree to Sarah’s wants re: Ishmael). Hagar and Ishmael are sent away (for the second time … see 16:6-7) to “wander aimlessly in the wilderness”. An angel saves their lives by allowing Hagar to find water for thirsting Ishmael (“God then opened her eyes and she saw a well”). (21:1-21)
H. Abimelech and Abraham conclude a mutual non-aggression pact. (21:22-31)
I. God tests Abraham, instructing him to sacrifice Isaac on Mount Moriah. When Abraham is on verge of sacrificing Isaac (who is remarkably compliant and silent through ordeal), an angel shows Abraham a ram to sacrifice instead of Isaac. Angel tells Abraham that because he was willing to sacrifice his son, God will bless Abraham “greatly” making his descendants “as numerous as the stars of heaven”. Abraham (what about Isaac?) returns to Beersheba with his servant lads”. (22:1-19)
J. Abraham is told that the wife and concubine of his brother, Nahor, together bore eleven children (whom, with Isaac, parallel twelve tribes of Israel). 22:20-24
II. Torah Commentary (Plaut, various websites and prior Hevreh discussions)
A. God’s white lie - When told that she would indeed bear a son, Sarah notes Abraham’s age as reason for improbability of her bearing child. "Am I to have enjoyment--with my husband so old?"; however, in reporting her words to Abraham, God modifies her statement (understanding that Abraham would be hurt by Sarah's assertion that Abraham is too old to father a child) so tells Abraham that Sarah referred, instead, to her own age. "Shall I in truth bear a child, old as I am?" God is willing to ignore questions of integrity in order to preserve Abraham's dignity and the peace between husband and wife. Suggests honesty is a value only insofar as it leads to growth, compassion and peace.
B. Abraham’s negotiation with God – The point of Abraham’s negotiation with God was not to change the predetermined outcome (God knew all along that there were not enough righteous people to save the Sodom and Gomorrah) but rather to offer Abraham the opportunity to demonstrate Abraham’s own righteousness by pressing God to save the cities for the sake of the righteous among Sodomites. God knew that Abraham would rise to press the point of justice. Suggests that 1) Abraham’s faith in a God of righteousness was a possible reason for God choosing Abraham, 2) God must follow a standard of justice comprehensible to Abraham and 3) humans can play an active role in determining what is right and wrong in the context of their covenant with God. Contra, only after Abraham has proven he will obey God’s command to sacrifice Isaac is a ram provided in Isaac's place … suggests that there is no alternative to the acceptance of God's will and that the human role in the covenant is passive submission.
C. Sin of Sodom and Gomorrah - Inhospitality (sexual aggression towards Lot’s two “guests”) but tradition suggests social rather than sexual aggression, i.e. pride, fullness of self and careless ease. Especially unforgivable since Sodom was rich city, i.e. sin of inhospitality may have been forgivable of a poor city suggesting affluence without social concern is self-destructive. Alternative = sin of omission in that no Sodomite objected to stop attempted molestation of Lot’s two guests.
D. Interpretations of Akedah – 1) Abraham’s exemplary devotion to God = justification for the future blessings that God promises to shower upon Abraham and his descendants. 2) Midrash suggests that God never really asked Abraham to slaughter Isaac, only to prepare him as a burnt offering. Lesson = we need to learn how to interpret carefully what God wants of us without doing harm in the process. 3) Akedah = an illustration of faithfulness (obedience) rather than a test of faith (in God). God knew Abraham would pass test so made Abraham a standard bearer or role model for people to follow. 4) Humans must occasionally be misled by God making us work at maintaining faith which strengthens our faith (v. if God made everything clear, pious people would be timid automatons).
E. Reconcile Abraham objection to God’s decision to kill all Sodomites with his silence in face of God telling him to sacrifice Isaac – Killing of Sodomites was an execution whereas killing of Isaac was (to be) a ritual sacrifice. Variation = Abraham’s objection to killing of Sodomites was an act of social justice whereas his objection to sacrifice of Isaac would have been steeped in self-interest.
F. God testing Abraham - God telling Abraham to accede to Sarah’s wish to send Hagar and Ishmael away into wilderness was God’s first test of Abraham’s faith. Akedah became the second test.
G. Human love v. Divine will – 1) Can “blind faith” in God be wrong? Should personal compassion always take back seat to heeding word of God (as it did with Abraham re: i) his willingness to sacrifice Isaac and ii) his compassion for Hagar and Ishmael yielding to divine request when Abraham heeds God’s advice to let Sarah have her way and send away Hagar and Ishmael.)? 2) What are the screens we use determine “right” course of action? Follow word of God and Torah (is it possible to live by literal commands of Torah … presumably no)? Follow your own instinct (problems with false perceptions, people with evil inclinations, etc.)?
H. Elements of free will – Torah originated guidelines for free will include i) hi’neini = “I am here” Moses, Abraham, Isaac, ii) She’ma Yisrael = Hear O Israel … give ear… be in the moment, iii) “Justice, justice shall you pursue” (Deut.16:20) and iv) righteousness/tzedakah. Human guidelines for free will include i) subjective determination of what is “right”, ii) human love (see prior comment) and iii) instincts. Lots of opportunities for conflicting indications of what to do … how reconciled?
I. Relationships between our patriarchs and their spouses - Abraham sees Sarah in the most positive of lights e.g. even at 90, when Sarah is described as wrinkled, Abraham sees Sarah as an object to provoke the desires of men and even a king (Abimelech). Is beauty seen by Abraham in Sarah = beauty in her wisdom that comes with her age or some other non-physical beauty?
J. Moral and ethical relativity of Torah – God's laws are not absolute and have room for interpretation in context of circumstances. Consider following instances of innocent trickery: 1) Lot offering up his two virgin daughters to marauders to save skin of two visitors (excuse = Lot knew marauders would not take daughters?). 2) Abraham lies when he claims Sarah is his wife in order to save his own skin (excuse = breaking God’s law to save a life?). 3) God asking Abraham to do sacrifice Isaac (excuse = God knew sacrifice would not happen?). 4) God not negotiating with Abraham in good faith re: Sodom (excuse = God knew there were not enough innocents to save Sodom?).
(Revised 11/7/09)
Wednesday, October 28, 2009
Genesis Lech L'cha
Lech L’cha
Genesis 12:1−17:27
I. Summary
A. Lech L’cha = (The Eternal one said to Abram,) “go forth” (from your land)
B. After God’s call and promise of blessing and protection (of Abram and through Abram all the families on earth), Abram, wife Sarai, and nephew Lot go to Canaan. (12:1-9)
C. Famine takes them from Canaan to Egypt (a land known for sexual impropriety). Encountering Egyptians and fearful for his life, Abram tells Pharaoh’s ministers that Sarai is his sister in order to save his life. Pharaoh takes in Sarai. God punishes Pharaoh and his household with afflictions. After realizing he was fooled, Pharaoh drives Abram, Sarai and Lot away. (12:10-20)
D. Abram (now rich) and Lot separate. Lot, generously being given his choice of lands by Abram, selfishly chooses better grazing land (as far as Sodom). God gives land to Abram and his descendants “forever”. (13:1-18).
E. During the battle of four kings (including king of Sodom) against five kings, Lot, a resident of Sodom, is taken captive. Abram (in unusual role of warrior) rescues Lot from the four (powerful) kings with only 318 men. (14:1-14:24)
F. In Abram’s conversation with God (through Abram’s vision and during which Abram mentions his slave, Eliezer, who becomes significant later), Abram whines about being childless and not being assured of getting land. In response, God promises a natural heir/son to then childless Abram. God then makes covenant with Abram whereby 1) Abram’s descendants will be enslaved in “a land not theirs” for 400 years (foretelling Egyptian slavery) and 2) four generations after God brings judgment on enslavers, Abram’s descendants will receive land as their own (foretelling Exodus and Promised Land) … though possession of land conditioned on them not being sinful as were Amorites who lost possession of land because of their sinfulness. (15:1-21)
G. At (barren) Sarai’s request, Abram has a son, Ishmael, with Sarai’s Egyptian maidservant, Hagar (means “the stranger” or “outsider”); however, pregnant Hagar scorns Sarai who, with Abram’s permission, sends Hagar away. Hagar encounters an angel in desert who tells her 1) to return to Sarai and submit to her ill-treatment, 2) her descendants shall be numerous, 3) to name her son Ishmael and 4) her son shall be a “wild ass” and “dwell in permanent opposition to all his kin”. Hagar calls God "El-Roi--the God who sees me". Hagar gives birth to Ishmael. (16:1-16).
H. God establishes a covenant with Abram giving him and his descendants Canaan forever and making Abram “exceedingly fruitful” and turning him “into nations” (to a large extent reversing curses on Adam & Eve … exile, pain in childbirth and uncooperative soil). God changes names of Abram to Abraham. God commands circumcision on the eighth day following a male baby's birth as sign of covenant with Abram that every male be circumcised (v. rainbow as sign of covenant with Noah) (17:1-14)
I. God changes Sarai’s name to Sarah. God tells Abraham that God will also establish a covenant with Isaac who will be born to now-barren Sarah (with God noting that covenant will not be with Ishmael though Ishmael will 1) be blessed (at Abraham’s request that God lets Ishmael live happily), 2) father twelve princes and 3) be made into a great nation. Abraham and all other males are circumcised to bear mark of God’s covenant. (17:15-27)
II. Torah Commentary (Plaut, various websites and prior Hevreh discussions)
A. Connection between change in circumstances and change in name – Abram to Abraham, Sarai to Sarah … also Jacob to Israel, and Hoshea to Joshua. Name changes indicate spiritual transformation. They serve as reminders that when we truly encounter God, our lives, our very beings and our very sense of self, are changed in ways we could not have previously imagined. Reminiscent of God-given power of Adam when Adam names all then living creatures.
B. Rationales for Abram’s deception - At least three views: 1) Abram’s actions were deceptive and wrong … he should have trusted God for protection, 2) while actions were, by definition, deceptive, they were justified since Abram had to do whatever was necessary to preserve opportunity to build nation and 3) actions were neither deceptive nor wrong since i) Abram and Sarai possibly from same father or ii) Sarai was Abram’s adopted sister for inheritance.
C. Abram and Lot - Lot followed Abram, but was not committed to the moral path. On the ethical issue of allowing flocks to eat from the fields of the locals, Abraham's commitment to justice was so strong that he could not stand living with Lot who could rationalize this form of theft, even from the most immoral of pagans. Their attitudes were incompatible.
D. Hagar - In response to God's acknowledgement of her, Hagar gives God a name ("El-Roi--the God who sees me"), the only person in all of Torah to do so. Seeing and understanding is a central theme of this narrative. God sees Hagar's reality in a way that Sarai and Abram don't. Reproductive health was at the heart of both Hagar's exploitation and her power ... which ties into lives and challenges of women around the world today.
E. Circumcision - Confirms male child’s special relationship to God (does not make him Jewish). Christian equivalent = baptism. Circumcision expresses core Jewish values that put us at odds with modern Western values. It teaches that nature isn't ideal and that we need to improve it. It says that there are some things in life, even in religion, that are not and should not be matters of our own individual choice. It doesn't always make us happy, but it has made us become holy instead and holiness doesn't come easily.
F. Importance of hearing - Ishmael means "God will hear". God "hears the cry of the boy" in the desert after Hagar banished by Sarai (and saves Hagar and Ishmael). Other instances of God "hearing" ... 1) When the "outcry" of Sodom and Gomorrah reaches God, (Genesis 18:20-21), God hears and is moved to end the "outrage", 2) God "hears" the groaning of our ancestors in Egypt (Exodus 2:23-24) and sets their liberation in motion and 3) at the burning bush, God explains to Moses that the time for action has come because God has "heard" the Israelites' outcries. The lesson to be learned from "Hear, O Israel" is that just as God "hears" the cries of the oppressed and needy, we Jews are commanded to do the same.
G. Seeds of universalism - "And all the families of the earth shall bless themselves by you (Abraham)." (Genesis 12:3) This "mission statement," articulates the Jewish dream that embraces all peoples. Abraham’s pleading on behalf of Sodom confirms this universalism.
H. Significance of Sarai - Sarai is willing to take risks to save her loved ones and that "because of her, it went well with Abram." (Genesis 12:16) The text even implies that Sarai bravely speaks up behind the scenes, telling Pharaoh that she is, in fact, Abram's wife. Sarai is not along just for the ride: She is an integral part of the success of Abram's life mission. Abram relies on her as a partner, drawing on her intelligence, discretion, and quick thinking.
I. Why Abram? – 1. Humility - Abram was not altered by his wealth and kept his humility. 2. Ability to “see” - - Also, Lot "raises up his eyes" and sees how lush (well-watered) the plain of Jordan is but when Abram looks up, he sees stars, i.e. while others (e.g., Lot) see only material things, Abram has visions of spiritual matters, namely, stars. Abram senses the existence of something greater than himself. 3. Flaws - Abram may have been brave in heeding God's call and leaving his homeland, but as soon as he finds himself in danger, he looks to his own wits to save himself. He is not yet totally ready to rely on God. Perhaps he was chosen by God because he was not a perfect man … suggests importance of recognizing/accepting that faith is not gained quickly.
J. God giving land to Abram and his descendents “forever” - Basis of allegedly perpetual right of Abraham’s descendants to land in that their ownership of land grows from God’s promise rather than mere occupation v. today’s political realities. Further, Jews have steadfastly believed that they possess Promised Land in justice (as promised by God) for God casts out those who defile it … Amorites lost Canaan because of their sinfulness and Israelites were warned to always be heedful of this possibility.
K. Presenting wife as sister motif – The Abram/Sarai deception of Egyptian Pharaoh (Genesis 12:10-20) happens twice more (Genesis 20:1-18 re: Abraham and Sarah with King Abimelech) and Genesis 26:1-16 re: Abraham and Sarah again with King Abimelech). Basically same story though there are dissimilarities and similarities Three separate instances or retelling of same incident three times?
L. Development of Abram – While parasha appears haphazard with unconnected narratives, unifying theme is development of Abram with successive accomplishments, i.e. he first heeds God and leaves everything, then encounters Pharaoh and winds up with riches (admittedly through an act of questionable morality) and then saves Lot from armies of four powerful kings with only 318 men.
(Revised 10/28/09)
Genesis 12:1−17:27
I. Summary
A. Lech L’cha = (The Eternal one said to Abram,) “go forth” (from your land)
B. After God’s call and promise of blessing and protection (of Abram and through Abram all the families on earth), Abram, wife Sarai, and nephew Lot go to Canaan. (12:1-9)
C. Famine takes them from Canaan to Egypt (a land known for sexual impropriety). Encountering Egyptians and fearful for his life, Abram tells Pharaoh’s ministers that Sarai is his sister in order to save his life. Pharaoh takes in Sarai. God punishes Pharaoh and his household with afflictions. After realizing he was fooled, Pharaoh drives Abram, Sarai and Lot away. (12:10-20)
D. Abram (now rich) and Lot separate. Lot, generously being given his choice of lands by Abram, selfishly chooses better grazing land (as far as Sodom). God gives land to Abram and his descendants “forever”. (13:1-18).
E. During the battle of four kings (including king of Sodom) against five kings, Lot, a resident of Sodom, is taken captive. Abram (in unusual role of warrior) rescues Lot from the four (powerful) kings with only 318 men. (14:1-14:24)
F. In Abram’s conversation with God (through Abram’s vision and during which Abram mentions his slave, Eliezer, who becomes significant later), Abram whines about being childless and not being assured of getting land. In response, God promises a natural heir/son to then childless Abram. God then makes covenant with Abram whereby 1) Abram’s descendants will be enslaved in “a land not theirs” for 400 years (foretelling Egyptian slavery) and 2) four generations after God brings judgment on enslavers, Abram’s descendants will receive land as their own (foretelling Exodus and Promised Land) … though possession of land conditioned on them not being sinful as were Amorites who lost possession of land because of their sinfulness. (15:1-21)
G. At (barren) Sarai’s request, Abram has a son, Ishmael, with Sarai’s Egyptian maidservant, Hagar (means “the stranger” or “outsider”); however, pregnant Hagar scorns Sarai who, with Abram’s permission, sends Hagar away. Hagar encounters an angel in desert who tells her 1) to return to Sarai and submit to her ill-treatment, 2) her descendants shall be numerous, 3) to name her son Ishmael and 4) her son shall be a “wild ass” and “dwell in permanent opposition to all his kin”. Hagar calls God "El-Roi--the God who sees me". Hagar gives birth to Ishmael. (16:1-16).
H. God establishes a covenant with Abram giving him and his descendants Canaan forever and making Abram “exceedingly fruitful” and turning him “into nations” (to a large extent reversing curses on Adam & Eve … exile, pain in childbirth and uncooperative soil). God changes names of Abram to Abraham. God commands circumcision on the eighth day following a male baby's birth as sign of covenant with Abram that every male be circumcised (v. rainbow as sign of covenant with Noah) (17:1-14)
I. God changes Sarai’s name to Sarah. God tells Abraham that God will also establish a covenant with Isaac who will be born to now-barren Sarah (with God noting that covenant will not be with Ishmael though Ishmael will 1) be blessed (at Abraham’s request that God lets Ishmael live happily), 2) father twelve princes and 3) be made into a great nation. Abraham and all other males are circumcised to bear mark of God’s covenant. (17:15-27)
II. Torah Commentary (Plaut, various websites and prior Hevreh discussions)
A. Connection between change in circumstances and change in name – Abram to Abraham, Sarai to Sarah … also Jacob to Israel, and Hoshea to Joshua. Name changes indicate spiritual transformation. They serve as reminders that when we truly encounter God, our lives, our very beings and our very sense of self, are changed in ways we could not have previously imagined. Reminiscent of God-given power of Adam when Adam names all then living creatures.
B. Rationales for Abram’s deception - At least three views: 1) Abram’s actions were deceptive and wrong … he should have trusted God for protection, 2) while actions were, by definition, deceptive, they were justified since Abram had to do whatever was necessary to preserve opportunity to build nation and 3) actions were neither deceptive nor wrong since i) Abram and Sarai possibly from same father or ii) Sarai was Abram’s adopted sister for inheritance.
C. Abram and Lot - Lot followed Abram, but was not committed to the moral path. On the ethical issue of allowing flocks to eat from the fields of the locals, Abraham's commitment to justice was so strong that he could not stand living with Lot who could rationalize this form of theft, even from the most immoral of pagans. Their attitudes were incompatible.
D. Hagar - In response to God's acknowledgement of her, Hagar gives God a name ("El-Roi--the God who sees me"), the only person in all of Torah to do so. Seeing and understanding is a central theme of this narrative. God sees Hagar's reality in a way that Sarai and Abram don't. Reproductive health was at the heart of both Hagar's exploitation and her power ... which ties into lives and challenges of women around the world today.
E. Circumcision - Confirms male child’s special relationship to God (does not make him Jewish). Christian equivalent = baptism. Circumcision expresses core Jewish values that put us at odds with modern Western values. It teaches that nature isn't ideal and that we need to improve it. It says that there are some things in life, even in religion, that are not and should not be matters of our own individual choice. It doesn't always make us happy, but it has made us become holy instead and holiness doesn't come easily.
F. Importance of hearing - Ishmael means "God will hear". God "hears the cry of the boy" in the desert after Hagar banished by Sarai (and saves Hagar and Ishmael). Other instances of God "hearing" ... 1) When the "outcry" of Sodom and Gomorrah reaches God, (Genesis 18:20-21), God hears and is moved to end the "outrage", 2) God "hears" the groaning of our ancestors in Egypt (Exodus 2:23-24) and sets their liberation in motion and 3) at the burning bush, God explains to Moses that the time for action has come because God has "heard" the Israelites' outcries. The lesson to be learned from "Hear, O Israel" is that just as God "hears" the cries of the oppressed and needy, we Jews are commanded to do the same.
G. Seeds of universalism - "And all the families of the earth shall bless themselves by you (Abraham)." (Genesis 12:3) This "mission statement," articulates the Jewish dream that embraces all peoples. Abraham’s pleading on behalf of Sodom confirms this universalism.
H. Significance of Sarai - Sarai is willing to take risks to save her loved ones and that "because of her, it went well with Abram." (Genesis 12:16) The text even implies that Sarai bravely speaks up behind the scenes, telling Pharaoh that she is, in fact, Abram's wife. Sarai is not along just for the ride: She is an integral part of the success of Abram's life mission. Abram relies on her as a partner, drawing on her intelligence, discretion, and quick thinking.
I. Why Abram? – 1. Humility - Abram was not altered by his wealth and kept his humility. 2. Ability to “see” - - Also, Lot "raises up his eyes" and sees how lush (well-watered) the plain of Jordan is but when Abram looks up, he sees stars, i.e. while others (e.g., Lot) see only material things, Abram has visions of spiritual matters, namely, stars. Abram senses the existence of something greater than himself. 3. Flaws - Abram may have been brave in heeding God's call and leaving his homeland, but as soon as he finds himself in danger, he looks to his own wits to save himself. He is not yet totally ready to rely on God. Perhaps he was chosen by God because he was not a perfect man … suggests importance of recognizing/accepting that faith is not gained quickly.
J. God giving land to Abram and his descendents “forever” - Basis of allegedly perpetual right of Abraham’s descendants to land in that their ownership of land grows from God’s promise rather than mere occupation v. today’s political realities. Further, Jews have steadfastly believed that they possess Promised Land in justice (as promised by God) for God casts out those who defile it … Amorites lost Canaan because of their sinfulness and Israelites were warned to always be heedful of this possibility.
K. Presenting wife as sister motif – The Abram/Sarai deception of Egyptian Pharaoh (Genesis 12:10-20) happens twice more (Genesis 20:1-18 re: Abraham and Sarah with King Abimelech) and Genesis 26:1-16 re: Abraham and Sarah again with King Abimelech). Basically same story though there are dissimilarities and similarities Three separate instances or retelling of same incident three times?
L. Development of Abram – While parasha appears haphazard with unconnected narratives, unifying theme is development of Abram with successive accomplishments, i.e. he first heeds God and leaves everything, then encounters Pharaoh and winds up with riches (admittedly through an act of questionable morality) and then saves Lot from armies of four powerful kings with only 318 men.
(Revised 10/28/09)
Wednesday, October 21, 2009
Genesis Noach
Noach
Genesis 6:9−11:32
I. Summary
A. Noach (Noah) = one of only six Torah portions named after a person.
B. Noah recognized to be righteous and above reproach in his generation. God “saw how corrupted the earth was” and decides to cause a flood that will destroy the world. God tells Noah to build an ark, gives him building specs and acknowledges intent to establish (first) covenant with Noah. God instructs Noah to bring his family onto ark along with 1) two each of every living creature, 2) food for all, 3) seven pairs of every pure beast, 4) two pairs of every impure beast and 5) seven pairs of birds. Inherent inconsistency due to separate (J and P) traditions.(6:1 - 7:5)
C. Flood comes and covers earth in seven days. Rain falls for forty days (v. 150days per 7:24 suggesting difference between J and P authors). After 150 days, God causes winds to sweep earth making floodwaters subside. Ark comes to rest atop Mt. Ararat. (7:6-8:5)
D. Noah sends out 1) a raven which just flew around ark, 2) then a dove which came back after not finding a resting place, 3) another dove which came back with olive branch and 4) another dove which did not come back. (8:6 - 8:12)
E. After water recedes completely, God tell Noah to leave ark with family and all animals. Noah does so. Noah builds an altar and offers a sacrifice to God. God responds by thinking never again to destroy all living things. God blesses Noah (“be fruitful and multiply” though becoming a command to have children rather than a blessing as originally stated) and establishes covenant with Noah, his descendants and with all living beings. Life starts over again after the Flood. God uses a rainbow to make a symbol of this first covenant. (8:13 - 9:17)
F. Noah plants vineyard, gets drunk and “exposed himself under his tent”. Noah’s youngest son, Ham (father of Canaan) “sees” (interpreted to be a sexual perversion) his father drunk and naked. Ham tells his brothers of Noah’s nakedness. Shem and Japheth enter Noah’s tent and cover him without actually seeing Noah’s naked body. Noah awakens from his drunken stupor and, discovering what has happened, curses Ham’s son Canaan and blesses Shem and Japheth. Noah dies at the age of 950. (9:18 - 9:28)
G. The lines of Noah’s three sons are set out tracing through brothers Peleg and Joktan but continuing on only with Joktan. (10:1 - 10:32)
H. People start to build a city and the Tower of Babel. Seeing the project (and concluding “now no scheme of theirs will be beyond their reach”), God scatters the people and gives them different languages to speak. (11:1 - 9)
I. The line of Noah’s son Shem, is repeated through Peleg then breaks off to trace lineage to from Peleg to Abram (v. prior genealogy traces generational branch off of Peleg’s brother, Joktan … rationale for distinction = first genealogy is prehistory (antediluvian) whereas second genealogy is (postdeluvian) history brings us to first patriarch, Abram and sets stage for rest of Torah). (11:10 - 11:32)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Reason for the Flood - Reason not specified (beyond violence and corruption). Midrash speculates that the reason was unbounded affluence causing social depravity. Other tradition suggests that chief sin of generation of Flood was their refusal to have children.
B. Reason for raven v. dove - Raven was an undomesticated bird and, as such, would prefer its freedom even if the land were still muddy and in any way habitable. The dove, however, was a domesticated bird, and would only stay away if he found a fully dry patch of land. Note contrast of white dove as eternal symbol of piece v. black raven that eats carcasses as a symbol of the darkness and cruelty.
C. Significance of Noah being a righteous man in his generation and above reproach – Noah is righteousness relative to evil then prevalent among people (presumed rationale for God’s decision to destroy everything). God saving Noah is turning point of entire flood narrative and suggestive of triumph of God’s mercy over God’s judgment. Also first example of God changing mind based on behavior of human … prerequisite to later negotiations with God.
D. Noahide Laws (9:2-16) – Based on rabbinic interpretations (not set out explicitly in Torah) and applicable to all people, i.e. including non-Jews. Named for Noah since all law must be rooted in a covenant with God and God made first covenant with Noah. Laws are: 1. No worship of idols, 2. No blasphemy of God, 3. Establish courts of justice (limits of self-defense), 4. Don’t kill (no suicide, no abortion), 5. Don’t commit adultery, 6. Don’t rob and 7. Don’t eat flesh cut from living animal (dietary, slaughtering regulations).
E. Rainbow – Represented a weapon used by ancient gods in battle. Torah makes rainbow a sign of God’s rule over natural order and a permanent signature of God’s covenant.
F. Noah’s sons and Noah’s drunken nakedness - Many biblical scholars say that the story of Noah cursing Canaan as punishment for Canaan’s father (Ham) seeing Noah naked is included in our scripture as a means to justify why the Canaanites are so despised in Jewish tradition. Why is Canaan punished for sin of his father? Further, some argue that Shem and Japheth were wrong not to look at Noah, i.e. suggesting that when we see something is amiss, we must not turn away. Noah seems to have a drinking problem. Ham sees this and tells his brothers. They, however, prefer to deny this reality.
G. Why God punished builders of Babel - 1. Arrogance - Tendency of people to reach too high and therefore attempt to replace God. 2. Rebellion - People’s refusal to follow command to “populate the earth” (9:7) ... also a possible reason for Flood. 3. Citification - Tower was embodiment of urban city and suggestive of empire building, corruption, arrogance, desire for fame, etc. which violated the anti-urban biblical tradition of agriculture and tending flocks as occupations.
H. Languages and Babel - By confounding their common language, God punished greed and hubris of people. God's actions can also be seen in a more benign light … view plurality of language and culture not as a punishment but as a blessing, an affirmation of diversity and a rejoinder to destructive imperialist ambitions. Explains varieties of languages and dispersion of people through the world. Also, language is a key factor in shaping healthy diversity of thought within a culture, i.e. avoids the risk of uniformity of thought that could result from uniformity of language.
I. Significance of Noah’s life events – Is Noah under-rated or simply at right place at right time?
Event: Recognized by God to be righteous and above reproach in his generation.
Significance: Chosen by God. Was Noah unique or simply representative of righteous people of the times?
Event: God deciding to destroy all life except Noah and ark occupants. Significance: Beneficiary of (reason for?) God's mercy tempering God’s punishment of all living things.
Event: Builds ark.
Significance: Big construction project mandated by God and built by only one man. Compare to construction of Tabernacle by lots of skilled people.
Event: Gathers living creatures.
Significance: Temporary steward of all life.
Event: Sends out raven and dove.
Significance: Shows himself to be pragmatic and self-reliant.
Event: Builds an altar and offers a sacrifice to God
Significance: Leads to God’s blessing. Basis for God deciding to never again destroy all living things. God changing mind based on human behavior for first time = prerequisite to God later negotiating positions.
Event: Receives God’s blessing
Significance: God’s first covenant. Compare to God’s covenant with Abraham. Basis of Noahide laws (broader application than Torah, i.e. Noahide Laws apply to Jews and non-Jews).
Event: Plants vineyard.
Significance: Re-starts agriculture.
Event: Gets drunk and exposes himself.
Significance: How wrong? Confirms continuing human fallibility.
Event: “seen” by son Ham.
Significance: Victimized? Commentary on Ham? on Shem and Japheth (who are told of Noah’s actions by Ham but do nothing)?
Event: Curses Ham’s son Canaan.
Significance: Why not Ham? Noah’s anger (?) overcomes fatherly.
Event: Sons repopulate world (Abraham descends from Shem).
Significance: Noah’s ultimate legacy is to be vehicle for continuation of all life on earth.
Event: Dies at age of 950
Significance: Relatively old for times (Methuselah died at 969)
(Revised 10/23/09)
Genesis 6:9−11:32
I. Summary
A. Noach (Noah) = one of only six Torah portions named after a person.
B. Noah recognized to be righteous and above reproach in his generation. God “saw how corrupted the earth was” and decides to cause a flood that will destroy the world. God tells Noah to build an ark, gives him building specs and acknowledges intent to establish (first) covenant with Noah. God instructs Noah to bring his family onto ark along with 1) two each of every living creature, 2) food for all, 3) seven pairs of every pure beast, 4) two pairs of every impure beast and 5) seven pairs of birds. Inherent inconsistency due to separate (J and P) traditions.(6:1 - 7:5)
C. Flood comes and covers earth in seven days. Rain falls for forty days (v. 150days per 7:24 suggesting difference between J and P authors). After 150 days, God causes winds to sweep earth making floodwaters subside. Ark comes to rest atop Mt. Ararat. (7:6-8:5)
D. Noah sends out 1) a raven which just flew around ark, 2) then a dove which came back after not finding a resting place, 3) another dove which came back with olive branch and 4) another dove which did not come back. (8:6 - 8:12)
E. After water recedes completely, God tell Noah to leave ark with family and all animals. Noah does so. Noah builds an altar and offers a sacrifice to God. God responds by thinking never again to destroy all living things. God blesses Noah (“be fruitful and multiply” though becoming a command to have children rather than a blessing as originally stated) and establishes covenant with Noah, his descendants and with all living beings. Life starts over again after the Flood. God uses a rainbow to make a symbol of this first covenant. (8:13 - 9:17)
F. Noah plants vineyard, gets drunk and “exposed himself under his tent”. Noah’s youngest son, Ham (father of Canaan) “sees” (interpreted to be a sexual perversion) his father drunk and naked. Ham tells his brothers of Noah’s nakedness. Shem and Japheth enter Noah’s tent and cover him without actually seeing Noah’s naked body. Noah awakens from his drunken stupor and, discovering what has happened, curses Ham’s son Canaan and blesses Shem and Japheth. Noah dies at the age of 950. (9:18 - 9:28)
G. The lines of Noah’s three sons are set out tracing through brothers Peleg and Joktan but continuing on only with Joktan. (10:1 - 10:32)
H. People start to build a city and the Tower of Babel. Seeing the project (and concluding “now no scheme of theirs will be beyond their reach”), God scatters the people and gives them different languages to speak. (11:1 - 9)
I. The line of Noah’s son Shem, is repeated through Peleg then breaks off to trace lineage to from Peleg to Abram (v. prior genealogy traces generational branch off of Peleg’s brother, Joktan … rationale for distinction = first genealogy is prehistory (antediluvian) whereas second genealogy is (postdeluvian) history brings us to first patriarch, Abram and sets stage for rest of Torah). (11:10 - 11:32)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. Reason for the Flood - Reason not specified (beyond violence and corruption). Midrash speculates that the reason was unbounded affluence causing social depravity. Other tradition suggests that chief sin of generation of Flood was their refusal to have children.
B. Reason for raven v. dove - Raven was an undomesticated bird and, as such, would prefer its freedom even if the land were still muddy and in any way habitable. The dove, however, was a domesticated bird, and would only stay away if he found a fully dry patch of land. Note contrast of white dove as eternal symbol of piece v. black raven that eats carcasses as a symbol of the darkness and cruelty.
C. Significance of Noah being a righteous man in his generation and above reproach – Noah is righteousness relative to evil then prevalent among people (presumed rationale for God’s decision to destroy everything). God saving Noah is turning point of entire flood narrative and suggestive of triumph of God’s mercy over God’s judgment. Also first example of God changing mind based on behavior of human … prerequisite to later negotiations with God.
D. Noahide Laws (9:2-16) – Based on rabbinic interpretations (not set out explicitly in Torah) and applicable to all people, i.e. including non-Jews. Named for Noah since all law must be rooted in a covenant with God and God made first covenant with Noah. Laws are: 1. No worship of idols, 2. No blasphemy of God, 3. Establish courts of justice (limits of self-defense), 4. Don’t kill (no suicide, no abortion), 5. Don’t commit adultery, 6. Don’t rob and 7. Don’t eat flesh cut from living animal (dietary, slaughtering regulations).
E. Rainbow – Represented a weapon used by ancient gods in battle. Torah makes rainbow a sign of God’s rule over natural order and a permanent signature of God’s covenant.
F. Noah’s sons and Noah’s drunken nakedness - Many biblical scholars say that the story of Noah cursing Canaan as punishment for Canaan’s father (Ham) seeing Noah naked is included in our scripture as a means to justify why the Canaanites are so despised in Jewish tradition. Why is Canaan punished for sin of his father? Further, some argue that Shem and Japheth were wrong not to look at Noah, i.e. suggesting that when we see something is amiss, we must not turn away. Noah seems to have a drinking problem. Ham sees this and tells his brothers. They, however, prefer to deny this reality.
G. Why God punished builders of Babel - 1. Arrogance - Tendency of people to reach too high and therefore attempt to replace God. 2. Rebellion - People’s refusal to follow command to “populate the earth” (9:7) ... also a possible reason for Flood. 3. Citification - Tower was embodiment of urban city and suggestive of empire building, corruption, arrogance, desire for fame, etc. which violated the anti-urban biblical tradition of agriculture and tending flocks as occupations.
H. Languages and Babel - By confounding their common language, God punished greed and hubris of people. God's actions can also be seen in a more benign light … view plurality of language and culture not as a punishment but as a blessing, an affirmation of diversity and a rejoinder to destructive imperialist ambitions. Explains varieties of languages and dispersion of people through the world. Also, language is a key factor in shaping healthy diversity of thought within a culture, i.e. avoids the risk of uniformity of thought that could result from uniformity of language.
I. Significance of Noah’s life events – Is Noah under-rated or simply at right place at right time?
Event: Recognized by God to be righteous and above reproach in his generation.
Significance: Chosen by God. Was Noah unique or simply representative of righteous people of the times?
Event: God deciding to destroy all life except Noah and ark occupants. Significance: Beneficiary of (reason for?) God's mercy tempering God’s punishment of all living things.
Event: Builds ark.
Significance: Big construction project mandated by God and built by only one man. Compare to construction of Tabernacle by lots of skilled people.
Event: Gathers living creatures.
Significance: Temporary steward of all life.
Event: Sends out raven and dove.
Significance: Shows himself to be pragmatic and self-reliant.
Event: Builds an altar and offers a sacrifice to God
Significance: Leads to God’s blessing. Basis for God deciding to never again destroy all living things. God changing mind based on human behavior for first time = prerequisite to God later negotiating positions.
Event: Receives God’s blessing
Significance: God’s first covenant. Compare to God’s covenant with Abraham. Basis of Noahide laws (broader application than Torah, i.e. Noahide Laws apply to Jews and non-Jews).
Event: Plants vineyard.
Significance: Re-starts agriculture.
Event: Gets drunk and exposes himself.
Significance: How wrong? Confirms continuing human fallibility.
Event: “seen” by son Ham.
Significance: Victimized? Commentary on Ham? on Shem and Japheth (who are told of Noah’s actions by Ham but do nothing)?
Event: Curses Ham’s son Canaan.
Significance: Why not Ham? Noah’s anger (?) overcomes fatherly.
Event: Sons repopulate world (Abraham descends from Shem).
Significance: Noah’s ultimate legacy is to be vehicle for continuation of all life on earth.
Event: Dies at age of 950
Significance: Relatively old for times (Methuselah died at 969)
(Revised 10/23/09)
Wednesday, October 14, 2009
Genesis B'reishit
B'reishit
Genesis 1:1−6:8
I. Summary
A. B’reishit = Greek translation of Toledot (“story) which is used many (13) times in first book. First word of book, however, = B’reishit, “In the beginning” (God created).
B. God creates heaven and earth. Two versions of creation order described.
1. First version (broken out by days): Day 1 = light; Day 2 = sky; Day 3 = water below collected in one place revealing land and vegetation; Day 4 = sun, moon and stars; Day 5 = swarms of living creatures from water and birds; Day 6 = cattle, wild beasts and humans; Day 7 = rest. (1:1-2:7)
2. Second version (citing order but making no reference to days): i) man (only); ii) Garden of Eden and trees; iii) a river (four branches) to feed the Garden; iv) wild animals and birds (all named by man); and v) woman from Adam’s rib. (2:8-2:24)
C. Adam and Eve are placed in the Garden of Eden. Serpent’s convinces woman, to eat the forbidden fruit from the Tree of All Knowledge (“of good and bad”). She then “gave some to her man”. Their eyes open (awareness) and they make skirts of fig leaves. They hide from God. Upon being confronted by God for eating from the Tree of All Knowledge, man blames woman and woman blames serpent. (2:25-3:13)
D. God punishes all involved: 1. Serpent destined to crawl and be stepped on, 2. Woman given severe pangs in childbirth and “your husband shall rule over you” (first act of sexism?), 3. Man destined to toil over unproductive soil until he returns to dust from whence he came. Man names woman Eve (who names Adam?). God, fearful man has become too God-like, banishes Adam and Eve from Garden of Eden. (3:14-24)
E. Adam and Eve have two sons, Cain (farmer) and Abel (shepherd). Cain presents “an offering” v. Abel presents “the choice lambs of his flock and their fattest parts”. God rejects Cain’s (lesser) offering and Cain gets angry at God’s rejection. God tells Cain to get over it. Cain kills Abel. God punishes Cain by making him a “rootless wanderer on the earth” yet pledges to continue to protect Cain. (4:1-16)
F. Cain and his wife have a child, Enoch, whose descendants are listed while also recording occupations and technologies (suggests growth of culture). Adam and Eve have another child named Seth. Seth has a son, Enosh, at which time “men began to invoke the Lord by name” (culminating verse i.e. worship of God doesn’t come from the impure Cain but his presumably pure younger brother Seth). (4:17-26)
G. The Torah lists the ten generations from Adam to Noah, including many who lived longer than typically long biblical lives, e.g. Methuselah who lived 969 years. (5:1-5:32).
H. As people began to multiply and God saw that they were “but fallible flesh”, God regrets having created human beings (because of their wickedness) and decides to destroy everything on earth, but “Noah found favor with God” thereby saving everyone. (6:1-6:8)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. B’reishit as foundation for rest of Torah – Many themes of Torah are identified in B’reishit … 1) free will and blessing/curses for following/disobeying God (God giving Cain choice to accept God’s rejection of Cain’s offering or accept it), 2) negotiation with God (Noah), 3) worship of God (end of Seth’s geneology), 4) morality (Cain acting out against Abel for God’s refusal of Cain’s offering). Consider that most major themes in Torah emanate substantively (rather than just temporally) from B’reishit.
B. Distinguishing two versions of creation - First creation version arguably describes bringing order out of chaos and separating things into tahor (ritually fit) and tamei (ritually unfit) which theme continues through Torah… less so with second version.
C. Power of naming - Bible and other ancient literature regards names not only as labels but also as symbols of the nature and essence of the given being or thing. Instances of significant namings: 1. Adam names animals (2:19 - animals brought to the man "to see what he would call them."). 2. Adam names God (Isaiah 47:8 - "I am Adonai, that is My name" means, per Numbers Rabbah 19:3, "That is the name by which Adam called Me.) 3. Adam names himself (source? - Then God asked him, "And you, what shall be your name?" He answered, "Adam."). 4. God renames Abram and Sarai (Gen 17:5,15 - "And you shall no longer be called Abram, but your name shall be Abraham … As for your wife Sarai, you shall not call her Sarai, but her name shall be Sarah." 5. Naming often appears in Genesis as a mother's prerogative. Eve, Sarah, Hagar, Rebekah, Rachel, Leah, the daughter of Shua (Judah's wife), and Tamar are all involved in the naming of their children. Both God and man/woman have power to name reinforces that humans are created in the image of God … all seek to bring order to our chaotic and dynamic world through the process of naming.
D. Tree of Life and free will – Fruit from Tree of Life (3:22) was not originally forbidden as Adam was created as an immortal; however, after Adam sinned and lost immortality, God did not want Adam to partake of fruit of Tree of Life and thus reverse God’s edict. If Adam were allowed to stay in Eden, God could have prevented Adam from reaching out to eat from the Tree of Life (by controlling Adam’s decision-making or by forcibly restraining Adam); however, such direct interference in Adam’s freedom of choice (free will) by God would have amounted to destroying Adam, because Adam’s ability to determine his own choices is the very essence of man.
E. Exile from Eden – At least three interpretations: 1) Ethical significance = provided humanity with moral discrimination and made humans capable of sin. 2) Intellectual significance = having tasted knowledge, humans will attempt to know everything and in doing so will over-reach and strive to become gods. 3) Sexual significance = discovery of sexuality.
F. Cain’s sin – Cain committed first sin (in rejecting God’s request to get over God’s rejection of Cain’s offering). Adam & Eve arguably did not commit first sin since they had no knowledge of good and bad, i.e. without morality or sense of right and wrong, sin not possible.
G. Taking responsibility – Neither Adam nor Eve take responsibility for disobeying God by eating of the Tree of Knowledge. Cain turns away from God’s knowing inquiry about Abel (4:9 - “Am I my bother’s keeper?). Establishes impropriety of not taking responsibility for one’s actions.
H. Noah’s negotiation with God – God intends to “wipe out humans”
(6:7) until Noah “found favor in the Eternal’s sight” (6:8). First instance of God giving in to human persuasion. God finding favor with Noah reflects God's judgment of Noah, i.e. Noah did not proactively convince God to do (or not do) anything; however, God's changing “his” mind and deciding not to destroy everything on heels of Noah finding favor with God is arguably the first instance in Torah of God using man's demonstrated behavior as a reason to do something different than God originally intended to do (God reacted directly in response to behavior of Adam/Eve and Cain but there is nothing written about God changing his mind). Suggests passive persuasion ... God's response to Noah's behavior ("righteous in his time ... walked with God", at beginning of parasha Noach) showed God's ability to change his mind (prerequisite to later true negotiations).
(revised 10/14/09)
Genesis 1:1−6:8
I. Summary
A. B’reishit = Greek translation of Toledot (“story) which is used many (13) times in first book. First word of book, however, = B’reishit, “In the beginning” (God created).
B. God creates heaven and earth. Two versions of creation order described.
1. First version (broken out by days): Day 1 = light; Day 2 = sky; Day 3 = water below collected in one place revealing land and vegetation; Day 4 = sun, moon and stars; Day 5 = swarms of living creatures from water and birds; Day 6 = cattle, wild beasts and humans; Day 7 = rest. (1:1-2:7)
2. Second version (citing order but making no reference to days): i) man (only); ii) Garden of Eden and trees; iii) a river (four branches) to feed the Garden; iv) wild animals and birds (all named by man); and v) woman from Adam’s rib. (2:8-2:24)
C. Adam and Eve are placed in the Garden of Eden. Serpent’s convinces woman, to eat the forbidden fruit from the Tree of All Knowledge (“of good and bad”). She then “gave some to her man”. Their eyes open (awareness) and they make skirts of fig leaves. They hide from God. Upon being confronted by God for eating from the Tree of All Knowledge, man blames woman and woman blames serpent. (2:25-3:13)
D. God punishes all involved: 1. Serpent destined to crawl and be stepped on, 2. Woman given severe pangs in childbirth and “your husband shall rule over you” (first act of sexism?), 3. Man destined to toil over unproductive soil until he returns to dust from whence he came. Man names woman Eve (who names Adam?). God, fearful man has become too God-like, banishes Adam and Eve from Garden of Eden. (3:14-24)
E. Adam and Eve have two sons, Cain (farmer) and Abel (shepherd). Cain presents “an offering” v. Abel presents “the choice lambs of his flock and their fattest parts”. God rejects Cain’s (lesser) offering and Cain gets angry at God’s rejection. God tells Cain to get over it. Cain kills Abel. God punishes Cain by making him a “rootless wanderer on the earth” yet pledges to continue to protect Cain. (4:1-16)
F. Cain and his wife have a child, Enoch, whose descendants are listed while also recording occupations and technologies (suggests growth of culture). Adam and Eve have another child named Seth. Seth has a son, Enosh, at which time “men began to invoke the Lord by name” (culminating verse i.e. worship of God doesn’t come from the impure Cain but his presumably pure younger brother Seth). (4:17-26)
G. The Torah lists the ten generations from Adam to Noah, including many who lived longer than typically long biblical lives, e.g. Methuselah who lived 969 years. (5:1-5:32).
H. As people began to multiply and God saw that they were “but fallible flesh”, God regrets having created human beings (because of their wickedness) and decides to destroy everything on earth, but “Noah found favor with God” thereby saving everyone. (6:1-6:8)
II. Commentary (Plaut, various websites and prior Hevreh discussions)
A. B’reishit as foundation for rest of Torah – Many themes of Torah are identified in B’reishit … 1) free will and blessing/curses for following/disobeying God (God giving Cain choice to accept God’s rejection of Cain’s offering or accept it), 2) negotiation with God (Noah), 3) worship of God (end of Seth’s geneology), 4) morality (Cain acting out against Abel for God’s refusal of Cain’s offering). Consider that most major themes in Torah emanate substantively (rather than just temporally) from B’reishit.
B. Distinguishing two versions of creation - First creation version arguably describes bringing order out of chaos and separating things into tahor (ritually fit) and tamei (ritually unfit) which theme continues through Torah… less so with second version.
C. Power of naming - Bible and other ancient literature regards names not only as labels but also as symbols of the nature and essence of the given being or thing. Instances of significant namings: 1. Adam names animals (2:19 - animals brought to the man "to see what he would call them."). 2. Adam names God (Isaiah 47:8 - "I am Adonai, that is My name" means, per Numbers Rabbah 19:3, "That is the name by which Adam called Me.) 3. Adam names himself (source? - Then God asked him, "And you, what shall be your name?" He answered, "Adam."). 4. God renames Abram and Sarai (Gen 17:5,15 - "And you shall no longer be called Abram, but your name shall be Abraham … As for your wife Sarai, you shall not call her Sarai, but her name shall be Sarah." 5. Naming often appears in Genesis as a mother's prerogative. Eve, Sarah, Hagar, Rebekah, Rachel, Leah, the daughter of Shua (Judah's wife), and Tamar are all involved in the naming of their children. Both God and man/woman have power to name reinforces that humans are created in the image of God … all seek to bring order to our chaotic and dynamic world through the process of naming.
D. Tree of Life and free will – Fruit from Tree of Life (3:22) was not originally forbidden as Adam was created as an immortal; however, after Adam sinned and lost immortality, God did not want Adam to partake of fruit of Tree of Life and thus reverse God’s edict. If Adam were allowed to stay in Eden, God could have prevented Adam from reaching out to eat from the Tree of Life (by controlling Adam’s decision-making or by forcibly restraining Adam); however, such direct interference in Adam’s freedom of choice (free will) by God would have amounted to destroying Adam, because Adam’s ability to determine his own choices is the very essence of man.
E. Exile from Eden – At least three interpretations: 1) Ethical significance = provided humanity with moral discrimination and made humans capable of sin. 2) Intellectual significance = having tasted knowledge, humans will attempt to know everything and in doing so will over-reach and strive to become gods. 3) Sexual significance = discovery of sexuality.
F. Cain’s sin – Cain committed first sin (in rejecting God’s request to get over God’s rejection of Cain’s offering). Adam & Eve arguably did not commit first sin since they had no knowledge of good and bad, i.e. without morality or sense of right and wrong, sin not possible.
G. Taking responsibility – Neither Adam nor Eve take responsibility for disobeying God by eating of the Tree of Knowledge. Cain turns away from God’s knowing inquiry about Abel (4:9 - “Am I my bother’s keeper?). Establishes impropriety of not taking responsibility for one’s actions.
H. Noah’s negotiation with God – God intends to “wipe out humans”
(6:7) until Noah “found favor in the Eternal’s sight” (6:8). First instance of God giving in to human persuasion. God finding favor with Noah reflects God's judgment of Noah, i.e. Noah did not proactively convince God to do (or not do) anything; however, God's changing “his” mind and deciding not to destroy everything on heels of Noah finding favor with God is arguably the first instance in Torah of God using man's demonstrated behavior as a reason to do something different than God originally intended to do (God reacted directly in response to behavior of Adam/Eve and Cain but there is nothing written about God changing his mind). Suggests passive persuasion ... God's response to Noah's behavior ("righteous in his time ... walked with God", at beginning of parasha Noach) showed God's ability to change his mind (prerequisite to later true negotiations).
(revised 10/14/09)
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