Genesis 41:1-44:17 – Numbers 7:30-41 – Zechariah 2:14-4:7 – John 10:22-42

This week's edition of The Set Table contains:

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

Questions & Commentary on Parashat Miqqetz

1. Why is Zechariah 2:14-4:7 read as the Haftara reading for the first Shabbat that falls during Chanukka?

Rabbi Jonathan Kaplan

Zechariah 2:14-4:7 is read annually both in conjunction with Parashat Beha‘alotekha (Numbers 8:1-12:16) and on the first Shabbat which falls during Chanukka. When it is read in conjunction with Beha‘alotekha, this prophetic text is read to emphasize the connection between the description of the ceremonial object of the menora in Numbers and its significance as explained by the prophet Zechariah. Certainly, the menora is central to the celebration of Chanukka as the following story from the Talmud tells us:

What is [the reason of] Chanukka? For our Rabbis taught: On the twenty-fifth of Kislev [commence] the eight days of Hanukkah . . . For when the Greeks entered the Temple, they defiled all the oils therein, and when the Hasmonean dynasty prevailed against and defeated them, they made search and found only one cruse of oil upon which lay the seal of the High Priest, but which contained sufficient for one day's lighting only; yet a miracle was wrought therein and they lit [the lamp] for eight days. The following year these [days] were appointed a Festival with [the recital of] Hallel and thanksgiving.

b. Shabbat 21b

When our Haftara from Zechariah is read during Chanukka, the additional valence of God's indwelling presence among the people of Israel is highlighted. As the reading begins:  

Shout for joy, Daughter of Zion for behold I come and will dwell in your midst says the LORD.

Zechariah 2:14

The language of indwelling here (veshakhanti vetokhekh) evokes the language of Tabernacle and Temple traditions (veshakhanti betokham; Exodus 25:8; cf. 1 Kings 6:13) that describe God's residence among the Jewish people. Indeed this passage is part of a larger section (Zechariah 1-8) which describes the rededication of the Temple and the Divine Presence's return to Zion.

The themes of dedication and (re-)lighting the menora are quite prominent during Chanukka, but they can often overshadow the very important theme of God's indwelling presence amidst the people of God. In the besora of John, which we read at Simchat Torah, we also are reminded of the ultimate manifestation of God's presence among the Jewish people and in the world through Yeshua. As John puts it:

And the Word became flesh and lived dwelled among us, and we have seen his glory, the glory as of a father's only son, full of grace and truth.

John 1:14

The language for "dwelling" in the Greek of John is the same as that found in the ancient Greek translations (the Septuagint) of Exodus, 1 Kings, and Zechariah. Indeed John continues the theme of God's dwelling among the people just as in the wilderness, just as in Jerusalem, and just as was promised through Zechariah. "Shout for joy, Daughter of Zion!" Shout for joy indeed!

2. What is the connection between Chanukka and this week's Torah portion?

Joshua Brumbach

Things are not always what they seem. Often we make presuppositions, only to find out in the end we are wrong. This entire portion points out that we have to be careful about jumping to conclusions. 

The context for this week's parasha is actually set up in last week's portion, in Vayyeshev (Genesis 37:1-40:23). Frustrated with their annoying little brother, the ten eldest sons of Jacob decide their brother will never really amount to anything, and that "getting rid of him" will never come back to haunt them. Joseph, although innocent, was assumed to be in the wrong when accused by Potiphar's wife of trying to seduce her and was thrown in prison. And although it was assumed the baker and cupbearer would remember Joseph, that was not the case, and Joseph continued to remain in prison

Turning to this week's portion, Miqqetz, Pharaoh had a dream that was assumed to be impossible to interpret. However, with the help of God, Joseph interpreted the difficult vision, and in the end was appointed the greatest leader in all of Egypt, save Pharaoh himself. What some believed to be just some cocky and arrogant little kid, Joseph turned out to be Egypt's greatest savior, and an official with limitless power over the future of a generation.

The Chanukka story is also full of assumptions. It was impossible to imagine that a small group of poorly prepared Jewish farmers would be able to overcome a well prepared army of Greeks, or envision the recapture of Jerusalem and the rededication of the Temple. No one also thought that a small amount of oil used to re-light the Temple Menora would burn for an entire eight days. This truly is the season of miracles. 

Things are not always what they seem. A small amount of oil, or an ill-considered younger brother, both of whom were thought of as never amounting to anything, could just as well turn into something that can really change the world!