Wednesday, December 30, 2009

Genesis Va-y'chi

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)

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)

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)

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)

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)