Genesis 37:1-40:23 – Amos 2:6-3:8 – John 3:1-21

This week's edition of The Set Table contains:

Questions and Commentary on Vayyeshev
Chayyei Yeshua - A Devotional Commentary on the Besora Reading
In Summary
Looking Ahead

Questions & Commentary on Parashat Vayyeshev

1. Why does our parasha begin with the word vayyeshev?

Isaac Oliver

Our portion begins with the words "and Jacob settled in the land" (vayyeshev Ya‘aqov ba'aretz). Why does this parasha begin with the verb yashav (settle or dwell)? As with many passages from the Torah, the rabbis could interpret the same verse in several different ways: "70 faces to the Torah," to borrow a familiar idiom. One traditional way of explaining a text was simply to look back at the preceding section in Scripture. There, one finds a brief description of Esau and his descendants settling in the land of Edom. On the other hand, Jacob and his offspring were to receive a far more elaborate description of their settling in the land. In fact, the rest of the Torah will engage with the history of Israel and their eventual settling in the land of Canaan.  

But another Midrash informs us that Jacob wished finally to settle and live his last days in peace. After having gone into exile, survived his confrontation with Esau, and the distressful experience with the Shechemites, Jacob felt he could finally dwell in the land in peace. But the journey was far from over. The destiny of all patriarchs was to live the nomadic reality of sojourning rather than sedentary dwelling. The first words pronounced to Abraham were lekh lekha ("go!" Genesis 12:1). After sojourning for several years, Abraham thought he could also rest in his late age. But even after finally receiving the promised son Isaac, God again repeated those dreadful words to Abraham lekh lekha (Genesis 22:2). It is worthwhile noting that the expression lekh lekha appears only twice in the Torah. They are pronounced both at the beginning of Abraham's journey and toward the end of his life. Abraham was always on the go.

Like Abraham, the life of Jacob mirrors his grandfather's experience. Well advanced in years and having begotten many children, Jacob thought he could finally rest in the future promise land and enjoy the fruit of his labor. Similarly, to Abraham, Jacob would also temporarily have to lose his beloved son (Joseph). Jacob would then also have to relive the paradox expressed by Abraham in Genesis 23:4: "I am an alien and a resident" (ger vetoshav). Later on, the author of the Letter to the Hebrews would express this idea in another way:

By faith Abraham obeyed when he was called to set out for a place that he was to receive as an inheritance; and he set out, not knowing where he was going. By faith he stayed for a time in the land he had been promised, as in a foreign land, living in tents, as did Isaac and Jacob, who were heirs with him of the same promise. For he looked forward to the city that has foundations, whose architect and builder is God.

Hebrews 11:8-10

At an individual level, Parashat Vayyeshev reminds us as spiritual beings that our quest for the divine is never over. We should not become satisfied with our answers even at an older age. There should always be another question, a new song that can generate novel discoveries and force us to seek higher.

At a collective level, the ambivalent tension between Ger (foreign sojourner) and Toshav (dweller) is precisely what molds the unique identity of the Jewish people. In fact, both elements are necessary for the continual flourishing of the Jewish commonwealth. At times, Israel has almost completely lost its dignity, living in exile for centuries with no land. The modern state of Israel has changed all of that. But it would be misleading to view as ideal the complete gathering of all Jews into the modern state of Israel. Diaspora and Israel are the two necessary ingredients that allow the Jewish people to simultaneously sojourn and settle. Without the land, we lose hope. Without the Diaspora experience, we lose mission and touch with the rest of the world. We cease being a light to the nations. Even Jacob had to leave Canaan so light could come to both Israel and Egypt.

2. In Parashat Vayyeshev there is an interruption of the flow of the story of Joseph with chapter 38. Why is the story of Joseph interrupted at this point by the story of Judah and Tamar? What lessons can we learn from the relationship of the story of Judah and Tamar to that of Joseph?

Nick Amic

Our story opens with Joseph being sold into slavery by his brothers, with Judah leading the way (see vv. 26-27). Afterwards, right in the middle of the story of Joseph, we have an interruption that seems haphazardly placed. Indeed the verse before and after this story form an almost perfect seam:

Now the Midianites had sold him to Egypt, to Potiphar, a courtier of Pharaoh, the Chamberlain of the Butchers. (37:36) . . . And Joseph had been brought down to Egypt. Potiphar, a courtier of Pharaoh, the Chamberlain of the Butchers, a prominent Egyptian, purchased him from the Ishmaelites who had brought him down there (39:1)

The Judah and Tamar story in Genesis 38 opens vayehi be‘et hahu vayyered Yehuda "It was about that time that Judah went down" (38:1). Rashi already makes the connection for us to the previous story, "Why was this section placed here, where it interrupts the section dealing with Joseph? To teach us that his (Judah's) brothers demoted him from his high position when they saw their father's distress."

Homiletically, we can infer that vayyered "he went down" points to the beginning of Judah's downward spiral, including: marrying a prohibited Cannanite woman (see Genesis 28:8), witnessing his first two sons die, and culminating in being deceived into sleeping with his daughter-in-law. Our sages show the connection by pointing out that in both stories almost the exact same phrase is repeated: We found this [cloak]; identify, if you please (haker na): Is it your son's tunic or not? (Genesis 37:32b); She said, ‘Identify, if you please (haker na): Is this your signet, wrap and staff?' (Genesis 39:25). It is clear that Judah's story is a direct result of punishment for the atrocity committed against his brother. Instead of the Torah's usual summary statement of God's disapproval, this time an entire snapshot into the negative events reaped in an individual's life is given. However, Joseph recognizes the Sovereign's hand behind the whole episode (including Judah's failings):

And now do not be saddened that you have sold me into this slavery in a foreign land, for God has sent me ahead to be a source of sustenance for you . . . it is not you who has sent me here but God.

Genesis 47:5-8

We can learn a very important lesson from Judah's story. We see that as Yisra'elim (those who wrestle with God) we also need to be Jews (Yehudim; lit. those who praise). Though we may struggle with the same tendencies Judah struggled with - assimilation, deliberate and willful sin, deceit, oppressing the weak, and refusing to help the poor and destitute - we will yet praise God because we know that, as Judah did (see 38:26), we too are able to make teshuva (repentance) and be restored.