Category: Breishit

Vayechi: A Path to Follow

In one of her studies of Vayechi, “Jacob’s Testament,” Nechama Leibowitz* discusses Joseph’s reluctance to swear to Jacob’s burial wish:

The Midrash aptly explains the difference between Joseph’s behavior and that of Abraham’s servant [when asked to swear, regarding finding a wife for Isaac]:

Said Rabbi Isaac: The servant acted servilely and the freeman as a free agent. The servant acted servilely, as it is said: “And the servant put his hand…” Whilst the freeman acted as a free agent: “And he said, I will do as thou hast said.” (Bereshit Rabbah* 96)

A servant has to do the behest of others….A free agent however is only bound by his conscience, and chooses his own actions in accordance with his own freely arrived-at decisions.

Malbim** makes a similar distinction…It was better for him to do it out of his own free will, rather than be bound by oath. In the latter instance, he could not take the credit for fulfilling his obligations freely.

This explanation may help us understand Biblical and Rabbinic disapproval of vows. Man should rather conduct himself as a free agent rather than be bound by external bonds…

The topic of vows is a complex one in Judaism and offers an interesting path to follow. Here are two basic articles on vows, vowing and oaths: one from R. Louis Jacobs at My Jewish Learning and one from the Encyclopedia of Judaism.
Continue reading Vayechi: A Path to Follow

Vayechi: Language and Translation

Genesis/Breishit 50:24:

Joseph said to his brothers, “I am about to die, but God will surely remember [pakod yifkod] you and bring you up out of this land to the land that He swore to Abraham, to Isaac, and to Jacob.” — Stone* translation

Joseph then said to his kin, “I am dying, but God will surely take care of you [pakod yifkod] and bring you up out of this land to the land that [God] promised to Abraham, to Isaac, and to Jacob.” — JPS/Stein* translation

Yosef said to his brothers:
I am dying,
but God will take account, yes, account of you, [pakod yifkod]
he will bring you up from this land
to the land about which he swore
to Avraham, to Yitzhak, and to Yaakov. — Fox* translation

And Joseph said to his brothers “I am about to die, and God will surely single you out [pakod yifkod] and take you up from this land to the land He promised to Isaac and to Jacob.” [Abraham inexplicably missing here]
— Alter* translation Continue reading Vayechi: Language and Translation

Vayigash: Language and Translation

The language in verses 30 and 31, at the opening of this portion draw a number of commentaries.

[44:30] [And] Now [v’atah], therefore when I come to thy servant my father and the lad is not with us — seeing that his life [nefesh] is bond up in the lad’s life — Continue reading Vayigash: Language and Translation

Mikeitz: Great Source(s)

In one of her essays on the portion Mikeitz, “Then Let Me Bear the Blame For Ever,” Nehama Leibowitz* focuses in on Judah’s words to Jacob, as he prepares to bring Benjamin to Egypt (Genesis/Breishit 43:9):

“If I bring him not unto thee… then let me bear the blame forever.”

The Italian Jewish commentator Elijah Benamozegh (1822-1900), Leibowitz says, “derives a profoundly significant message” from this turn of phrase:

This figure of speech contains a valuable lesson, teaching us something not otherwise explicitly alluded to, in the Torah: that there is no punishment outside of the sin. Sin itself is its own punishment in the Divine scheme of judgement and serves the purpose of reward and punishment. This is the meaning of: “Then shall I bear the blame to my father forever” (44, 32) — (Em Lamikra)

Em Lamikra, “Matrix of Sculpture,” is Benamozegh‘s mid-19th Century commentary on the Torah. (There is also an article about Benamozegh in the Jewish Encyclopedia.)

*For more on Leibowitz, see Source Materials.

The “Opening the Book” series was originally presented in cooperation with the independent, cross-community Jewish Study Center and with Kol Isha, an open group that for many years pursued spirituality from a woman’s perspective at Temple Micah (Reform). “A Song Every Day” is an independent blog, however, and all views, mistakes, etc. are the author’s.

Mikeitz: Language and Translation

Two sons were born to Joseph before the years of famine arrived, born to him by Asenath daughter of Potiphera, priest of On. Joseph named the first-born son Manasseh [mem-nun-shin-heh], “For God has made me forget [ki-nashani] all the troubles I endured in my father’s house.” And he named the second one Ephraim [aleph-peh-reish-yod-mem], “For God has made me fruitful [ki-hifrani] in the land of my affliction.” Continue reading Mikeitz: Language and Translation

Mikeitz: A Path to Follow

A man should await the fulfillment of a good dream for as much as twenty-two years. Whence do we know this? From Joseph. For it is written: These are the generations of Jacob. Joseph being seventeen years old, etc., [Daniel 2], and it is further written, And Joseph was thirty years old when he stood before Pharaoh [Genesis 41:46]. How many years is it from seventeen to thirty? Thirteen. Add the seven years of plenty and two of famine [after which Joseph saw his brothers], and you have twenty-two….

R. Huna b. Ammi said in the name of R. Pedath who had it from R. Jochanan: If one has a dream which makes him sad he should go and have it interpreted in the presence of three. He should have it interpreted! Has not R. Hisda said: A dream which is not interpreted is like a letter which is not read? Say rather then, he should have a good turn given to in the presence of three. Let him bring three and say to them: I have seen a good dream; and they should say to him, Good it is and good may it be. May the All-Merciful turn it to good; seven times may it be decreed from heave that it should be good and it may be good. They should say three verses…

This text — from Babylonian Talmud, Berakoth 55b — goes on to specify verses to be recited in this circumstance: three including the word “turn,” three including the word “redeem” and three including the word “peace.” This discussion of good and bad dreams, and how to handle them, is quite extensive.

To follow a path on dreams and their interpretations in Judaism, here are a few sources: Continue reading Mikeitz: A Path to Follow