Across Israel, Meir Panim responds to the growing needs of the country’s 1.75 million impoverished residents through various food and social service programs.
Joseph is now the ruler of Egypt. The famine he predicted has come to pass. It extends beyond Egypt to the land of Canaan. Seeking to buy food, Joseph’s brothers make the journey to Egypt. They arrive at the palace of the man in charge of grain distribution:
“Now Joseph was governor of all Egypt, and it was he who sold the corn to all the people of the land. Joseph’s brothers came and bowed to the ground before him. Joseph recognized his brothers as soon as he saw them, but he behaved like a stranger and spoke harshly to them … Joseph recognized his brothers, but they did not recognize him” (Genesis 42:6-8).
We owe to Robert Alter the idea of a type-scene, a drama enacted several times with variations; and these are particularly in evidence in the book of Bereishit. There is no universal rule as to how to decode the significance of a type-scene. One example is boy-meets-girl-at-well, an encounter that takes places three times: between Abraham’s servant and Rebecca, Jacob and Rachel, and Moses and the daughters of Jethro. Here, the setting is probably not significant (wells are where strangers met in those days, like the water-dispenser in an office). What we must attend to in these three episodes is their variations: Rebecca’s activism, Jacob’s show of strength, and Moses’s passion for justice. How people act toward strangers at a well is, in other words, a test of their character. In some cases, however, a type-scene seems to indicate a recurring theme. That is the case here. If we are to understand what is at stake in the meeting between Joseph and his brothers, we have to set aside three other episodes, all of which occur in Bereishit.
The first takes place in Isaac’s tent. The patriarch is old and blind. He tells his elder son to go out into the field, trap an animal and prepare a meal so that he can bless him. Surprisingly, Isaac hears someone enter. “Who are you?” he asks. “I am Esau, your elder son,” the voice replies. Isaac is not convinced. “Come close and let me feel you, my son. Are you really Esau, or not?” He reaches out and feels the rough texture of the skins covering his arms. Still unsure, he asks again, “But are you really my son Esau?” The other replies, “I am.” So Isaac blesses him: “Ah, the smell of my son is like the smell of a field blessed by G-d.” But it is not Esau. It is Jacob in disguise.
Scene two: Jacob has fled to his uncle Lavan’s house. Arriving, he meets and falls in love with Rachel, and offers to work for her father for seven years in order to marry her. The time passes quickly: the years “seemed like a few days because he loved her.” The wedding day approaches. Lavan makes a feast. The bride enters her tent. Late at night, Jacob follows her. Now at last he has married his beloved Rachel. When morning comes, he discovers that he has been the victim of a deception. It is not Rachel. It is Leah in disguise.
Scene three: Judah has married a Canaanite girl and is now the father of three sons. The first marries a local girl, Tamar, but dies mysteriously young, leaving his wife a childless widow. Following a pre-Mosaic version of the law of levirate marriage, Judah marries his second son to Tamar so that she can have a child “to keep his brother’s name alive.” He is loath to have a son that will, in effect, belong to his late brother so he “spilled his seed,” and for this he too died young. Judah is reluctant to give Tamar his third son, so she is left an agunah, “chained,” bound to someone she is prevented from marrying – and unable to marry anyone else.
The years pass. Judah’s own wife dies. Returning home from sheep shearing, he sees a veiled prostitute by the side of the road. He asks her to sleep with him, promising, by way of payment, a kid from the flock. She asks him for his “seal and its cord and his staff” as security. The next day he sends a friend to deliver the kid, but the woman has disappeared. The locals deny all knowledge of her. Three months later, Judah hears that his daughter-in-law Tamar has become pregnant. He is incensed. Bound to his youngest son, she was not allowed to have a relationship with anyone else. She must have been guilty of adultery.
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.
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When battling Amalek, G-d hides His face and expects man to wage war for his own relevance.
What is the relationship between Purim and Pisces? In what way is Purim related to fish?
The battle on Purim was our war with Amalek; we know that Haman was a descendent of Amalek and we are commanded to annihilate that entire nation.
When Mr. Fine received the translation he was disappointed. The translation was passing, but lacked the power and command of language in other translations he’d seen.
Question: When performing a mitzvah, what is more important: doing it right away – “zerizim” – or doing it with a large crowd – “berov am”?
Lulav, Sukkah, Shofar
‘Beautification is Not an Obstruction’
Tosafot (Sanhedrin 12a) offers a scriptural reason: to ensure that Adar will remain the twelfth month, as it is referred to in Megillat Esther (3:7).
The lulav symbolizes the backbone, the etrog, the heart, the hadas the eyes, and the arava the lips moving in the service of God.
The presence of a sacrifice in these covenantal experiences can be looked upon as a celebration of this glorious moment of meeting between God and his people.
Chazal tell us that Moshe functioned in many different capacities. For example, at various times he was considered a king and the equivalent of the Sanhedrin. He was also a kohen gadol, as evidenced by his role during this seven day period.
Born in 1933, Sheldon Adelson was the son of Ukrainian immigrants. His father drove a taxi and his mother ran a knitting shop. He grew up in one of the poorest sections of Boston. But even as a young boy he showed great ambition, first selling newspapers on the street corner, and then running his first business at the age of twelve. He went on to build over fifty businesses, eventually owning the Venetian Sands Hotel and Casino in Las Vegas. He became a very wealthy man.
So this is what she got herself into: serving chicken soup and getting bits of rent on random days. She couldn’t say it wasn’t worth it, as she was earning both a chesed and a little bit of cash.
If a korban chatas cannot be brought as a nedavah, how can one read the parshah of the korban chatas if he is not certain that he is obligated to bring one?
Nasi is the generic word for a leader: a ruler, king, judge, elder, or prince. Usually it refers to the holder of political power.
Vayakhel is Moses’ response to the wild abandon of the crowd that gathered around Aaron and made the golden calf.
Sometimes, despite your best efforts, you fail. Such is life.
In Judaism, monarchy had little or no religious function.
So long as every crisis was dealt with by Moses and miracles, the Israelite default response was complaint.
Two laws have to do with the Israelites’ experience of being an oppressed minority:
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