web analytics
August 29, 2014 / 3 Elul, 5774
At a Glance
Judaism
Sponsored Post
Jerusalem Mayor Nir Barkat (L) visits the JewishPress.com booth at The Event. And the Winners of the JewishPress.com Raffle Are…

Congratulations to all the winners of the JewishPress.com raffle at The Event



The Disguises In Genesis


“Bring her out so that she may be burnt,” he says. She is brought to be killed, but she asks one favor. She tells one of the people to take to Judah the seal and cord and staff. “The father of my child,” she says, “is the man to whom these things belong.” Immediately, Judah understands. Tamar, unable to marry yet honor-bound to have a child to perpetuate the memory of her first husband, has tricked her father-in-law into performing the duty he should have allowed his youngest son to do. “She is more righteous than I,” Judah admits. He thought he had slept with a prostitute. But it was Tamar in disguise.

That is the context against which the meeting between Joseph and his brothers must be understood. The man the brothers bow down to bears no resemblance to a Hebrew shepherd. He speaks Egyptian. He is dressed in an Egyptian ruler’s robes. He wears Pharaoh’s signet ring and the gold chain of authority. They think they are in the presence of an Egyptian prince, but it is Joseph – their brother – in disguise.

Four scenes. Four disguises. Four failures to see behind the mask. What do they have in common? Something very striking indeed. It is only by not being recognized that Jacob, Leah, Tamar and Joseph can be recognized – in the sense of attended, taken seriously, heeded. Isaac loves Esau, not Jacob. Jacob loves Rachel, not Leah. Judah thinks of his youngest son, not the plight of Tamar. Joseph is hated by his brothers. Only when they appear as something or someone other than they are can they achieve what they seek: for Jacob, his father’s blessing; for Leah, a husband; for Tamar, a son; for Joseph, the non-hostile attention of his brothers. The plight of these four individuals is summed up in a single poignant phrase: “Joseph recognized his brothers, but they did not recognize him.”

Do the disguises work? In the short term, yes; but in the long term, not necessarily. Jacob suffers greatly for having taken Esau’s blessing. Leah, though she marries Jacob, never wins his love. Tamar had a child (in fact, twins) but Judah “was not intimate with her anymore.” Joseph – well, his brothers no longer hated him but they feared him. Even after his assurances that he bore them no grudge, they still thought he would take revenge on them after their father died. What we achieve in disguise is never the love we sought.

But something else happens. Jacob, Leah, Tamar and Joseph discover that, though they may never win the affection of those from whom they seek it, G-d is with them – and that, ultimately, is enough. A disguise is an act of hiding – from others, and perhaps from oneself. From G-d, however, we cannot, nor do we need to, hide. He hears our cry. He answers our unspoken prayer. He heeds the unheeded and brings them comfort. In the aftermath of the four episodes, there is no healing of relationship but there is a mending of identity. That is what makes them not secular narratives but deeply religious chronicles of psychological growth and maturation. What they tell us is simple and profound: those who stand before G-d need no disguises to achieve self-worth when standing before mankind.

About the Author: Rabbi Lord Jonathan Sacks, former chief rabbi of the British Commonwealth, is the author of many books of Jewish thought, most recently The Great Partnership: Science, Religion, and the Search for Meaning.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

8 Responses to “The Disguises In Genesis”

  1. Anonymous says:

    Didn't someone coin the prhrase "Oh what awfull webs we weave, when we practice to deceive".

  2. Thank you Rabbi Sacks, really enjoyed reading your enlightening and uplifting article.

  3. Very good. Is this from Robert Sacks? I just finished his Gen commentary

  4. Very good. Is this from Robert Sacks? I just finished his Gen commentary

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
ISIS in Quneitra
Updates from Kuneitra, Syria [video]
Latest Judaism Stories
Taste-of-Lomdus-logo

First, how could a beis din of 23 judges present a guilty verdict in a capital punishment case? After all, only a majority of the 23 judges ruled in favor of his verdict.

Of paramount importance is that both the king and his people realize that while he is the leader, he is still a subject of God.

Daf-Yomi-logo

Untimely News
‘A Mourner Is Forbidden To Wear Shoes…’
(Mo’ed Katan 20b)

Questions-Answers-logo

Question: The Gemara in Berachot states that the sages authored our prayers. Does that mean we didn’t pray beforehand?

Menachem
Via Email

When a person feels he can control the destiny of other people, he runs the risk of feeling self-important, significant, and mighty.

Needless to say, it was done and they formed a great relationship as his friend and mentor. He started attending services and volunteered his time all along putting on tefillin.

He took me to a room filled with computer equipment and said, “You pray here for as long as you want.” I couldn’t believe my ears.

On Friday afternoon, Dov called Kalman. “Please make sure to return the keys for the car on Motzaei Shabbos,” he said. “We have a bris on Sunday morning and we’re all going. We also need the roof luggage bag.”

On Chol HaMoed some work is prohibited and some is permitted. According to some opinions, the work prohibition is biblical; according to others, it’s rabbinical.

If there is a mitzvas minuy dayanim in the Diaspora, then why is there a difference between Israel and the Diaspora in the number of judges and their distribution?

Judaism is a religion of love but also a religion of justice, for without justice, love corrupts.

The time immediately preceding Mashiach’s arrival is likened to the birth pangs of a woman in labor.

Eisenhower understood that motivated men will fight much harder and longer than unmotivated men.

Who does not want to get close to Hashem? Yet, how do we do that?

More Articles from Rabbi Lord Jonathan Sacks
Rabbi Sacks

Judaism is a religion of love but also a religion of justice, for without justice, love corrupts.

Rabbi Sacks

Culture is not nature. There are causes in nature, but only in culture are there meanings.

Blind obedience is not a virtue in Judaism. God wants us to understand the laws He has commanded us

Israel shows the world that a people does not have to be large in order to be great.

When someone exercises power over us, they diminish us; when someone teaches us, they help us grow.

Ours is a small and intensely vulnerable people. Inspired, we rise to greatness. Uninspired, we fall

The negotiation between Moses and the tribes of Reuven and Gad is a model of conflict resolution.

God’s “name” is therefore His standing in the world. Do people acknowledge Him, respect Him, honor Him?

Printed from: http://www.jewishpress.com/judaism/jewish-columns/rabbi-lord-jonathan-sacks/the-disguises-in-genesis/2012/12/12/

Scan this QR code to visit this page online: