Vayyechi
Genesis 47:28 - 50:26
Précis: As the Book of Genesis comes to a close, Jacob lived (*yayyechi*)
in the land of Egypt for 17 years and dies after giving a final, poetic,
individualized ethical testament to each of his sons. In a great funeral
procession, Joseph, his brothers, Pharaoh and his court bring Jacob’s body
to Machpela to be buried. At the end of the parasha, which is also the end
of the Book of Genesis, Joseph, too, dies, after exacting a promise from
his brothers and children to (eventually) bring his remains to the family
plot as well.
Gen. 48:3-4 *“Jacob said to Joseph, ‘God appeared to me at Luz in the land
of Canaan, and there he blessed me; and He said to me, ‘I am going to make
you fruitful and increase your numbers. I will make you a congregation of
peoples, and I will give this land as an everlasting possession to your
descendants after you.’”*
Rabbi Marc Israel, in his omer “Torah Thought” (5/10/11) cited
the comments of Rabbi Samson Raphael Hirsch on this verse:
*“These words give this nation in general the characteristic
mission that, in spite of being united into one completely similar group by
their all having the one common spiritual and moral mission and outlook on
life, they are nevertheless to consist of a diversity of tribes... The
Jewish people will be a nation of farmers, a nation of businessmen, a
nation of soldiers and a nation of science. Thereby, as a model nation, to
establish the truth that the one great personal and national task which God
revealed in His Torah is not dependent on any particular kind of talent or
character trait, but that the whole of humanity in all its shades of
diversity can equally find its calling in one common spiritual and moral
mission and outlook in life…” *
In his commentary on these verses, Rabbi Hirsch articulated a
mission statement for the Jewish People. We must unite (1) to declare to
all of humanity that all can participate in the ethical principles of our
faith, and (2) regardless of our internal differences and divisions, to
establish in Israel a “model nation” as an example of a society to which
all can aspire. Our recommitment to Rabbi Hirsch’s vision is a most
appropriate one for the Jewish People*. Ken y’hi ratzon: so may it be*.
Friday, January 6, 2012
Friday, December 30, 2011
The Possibility of Reconciliation
Vayigash
Genesis 44:18 - 48:27
Précis: We approach the end of the extended tale of Joseph. Benjamin is being held by Joseph as the alleged thief of a gold cup. Judah comes near (vayigash) Joseph, and begs for his brother’s life, offering himself as a substitute. Joseph is overcome and reveals himself to his brothers, forgiving them for selling him into slavery, stating that it was all part of God’s plan. Joseph sends them back home to bring Jacob and their families down to Egypt in order to survive the famine. They comply, and Joseph arranges for them to reside in the land of Goshen, living off “the fat of the land” at Pharaoh’s insistence. During the remainder of the famine, Joseph purchases land and cattle for Pharaoh, even making the Egyptians serfs to Pharaoh, in exchange for the grain stored during the seven years of plenty. The Israelites prosper and multiply.
Genesis 45:4 “Then Joseph said to his brothers, ‘Come close to me.’ When they had done so, he said, ‘I am your brother Joseph, the one you sold into Egypt!’”
Joseph reveals himself to his brothers in this incredibly dramatic and moving scene. From a literary perspective, there is a wonderful bookmarking of the word “brother”. In the very beginning of the Joseph story, when sent by his father to find his brothers, Joseph encountered a “a man” to whom he said, "I am seeking my brothers" (Gen. 37:16).
When Joseph looked for his brothers at the outset, his simple statement might have been viewed as merely a request for directions or information. In light of the rest of the story, however, we can infer that Joseph’s quest was really one seeking reconciliation with brothers, from whom he had already been estranged on account of his father's favoritism. Now, at the end of the story, when Judah volunteers to take the place of Benjamin, Judah demonstrates that he understands what it means to be a “brother’s keeper.” Reconciliation, hinted at the outset, now becomes a reality at the story’s dramatic denouement.
I draw a lesson of the importance of interpersonal, familial, and even national reconciliation. Those who know us best (our family or closest friends) have the greatest ability to inflict the most hurtful pain. They know the buttons to push. The Joseph story tells us that even in the face of the most terrible actions, families have the ability to overcome pain and regain lost love. Seen from this point of view, the story of Joseph becomes a commentary on the potential for renewal, reconciliation, and reemergence of love between people. Since this is a weekend for making secular New Year's Resolutions, let me suggest that we resolve to overcome interpersonal issues we face and hold up Joseph as our role model. Shabbat Shalom and Happy New Year.
Genesis 44:18 - 48:27
Précis: We approach the end of the extended tale of Joseph. Benjamin is being held by Joseph as the alleged thief of a gold cup. Judah comes near (vayigash) Joseph, and begs for his brother’s life, offering himself as a substitute. Joseph is overcome and reveals himself to his brothers, forgiving them for selling him into slavery, stating that it was all part of God’s plan. Joseph sends them back home to bring Jacob and their families down to Egypt in order to survive the famine. They comply, and Joseph arranges for them to reside in the land of Goshen, living off “the fat of the land” at Pharaoh’s insistence. During the remainder of the famine, Joseph purchases land and cattle for Pharaoh, even making the Egyptians serfs to Pharaoh, in exchange for the grain stored during the seven years of plenty. The Israelites prosper and multiply.
Genesis 45:4 “Then Joseph said to his brothers, ‘Come close to me.’ When they had done so, he said, ‘I am your brother Joseph, the one you sold into Egypt!’”
Joseph reveals himself to his brothers in this incredibly dramatic and moving scene. From a literary perspective, there is a wonderful bookmarking of the word “brother”. In the very beginning of the Joseph story, when sent by his father to find his brothers, Joseph encountered a “a man” to whom he said, "I am seeking my brothers" (Gen. 37:16).
When Joseph looked for his brothers at the outset, his simple statement might have been viewed as merely a request for directions or information. In light of the rest of the story, however, we can infer that Joseph’s quest was really one seeking reconciliation with brothers, from whom he had already been estranged on account of his father's favoritism. Now, at the end of the story, when Judah volunteers to take the place of Benjamin, Judah demonstrates that he understands what it means to be a “brother’s keeper.” Reconciliation, hinted at the outset, now becomes a reality at the story’s dramatic denouement.
I draw a lesson of the importance of interpersonal, familial, and even national reconciliation. Those who know us best (our family or closest friends) have the greatest ability to inflict the most hurtful pain. They know the buttons to push. The Joseph story tells us that even in the face of the most terrible actions, families have the ability to overcome pain and regain lost love. Seen from this point of view, the story of Joseph becomes a commentary on the potential for renewal, reconciliation, and reemergence of love between people. Since this is a weekend for making secular New Year's Resolutions, let me suggest that we resolve to overcome interpersonal issues we face and hold up Joseph as our role model. Shabbat Shalom and Happy New Year.
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