“Parsha and Purpose” – Vayeshev 5782
Rabbi Kenneth Brander’s weekly insights into the parsha
“Chanukah: When Words Cannot Sufficiently Praise God”
Parshat Vayeshev (Genesis 37:1-40:23)
“Chanukah: When Words Cannot Sufficiently Praise God“
Hallel. For me personally, one of the most moving prayers that we recite. A prayer that is reserved for the biblical holidays of Pesach, Sukkot and Shavuot (Talmud, Arakhin 10a).
A prayer that is also recited partially on Rosh Chodesh, and a prayer that is recited on the holiday that is coming up, the holiday of Chanukah. All of those that codify Jewish law insert the laws of this prayer in perhaps its proper location: the Laws of Prayer (for example: Shulchan Arukh, Orach Chayim 422:2-7).
Except for one, Maimonides. In his magnum opus, in his unbelievable work, where every idea is thought out before its placement, Maimonides decides that the laws of Hallel, of this prayer, should be placed in one location – in the rabbinic holiday of Chanukah (Maimonides, Laws of Megilah and Chanukah 3:5-14).
Rabbi Soloveitchik explained to us that Maimonides did not do this by accident. It’s not that he forgot to do it in the Laws of Prayer and therefore rushed to insert it at the end of his next book that deals with holidays, but rather Maimonides is trying to communicate a message to all of us about the true idea behind Chanukah.
You see, there are two paradigms to Hallel. There is the Hallel HaDibur, the Hallel that is recited orally; that is the Hallel that is found in the prayer service. We praise God. We celebrate our connection with God. We celebrate our dependence upon God and indeed God’s dependence upon us.
But on Chanukah, when we light the Menorah, we’re doing something different. When we light the menorah, we recite “כדי להודות ולהלל” (the “HaNerot Halalu” prayer).
The lighting of the menorah is an act of praise to God. It is a message that if you really want to praise God, it’s not enough just to recite a prayer, but you have to light lights – lights that dispel darkness within the world.
If we really want to thank God, if we really want to connect with God, it is not enough just to orally do so, but on Chanukah, we are mandated – eight nights – on the nights in which there is no moon, the darkest nights of the month, to light lights in the public thoroughfare, to remind us that praising God requires an engagement with society through the prism of Jewish tradition.
Please God, as we celebrate Chanukah, we will ask ourselves the question as we light the lights: “What are we doing in our lives to make sure we dispel the darkness in the world around us?”
Shabbat Shalom and Chanukah Sameach.
Shabbat Shalom: Parshat Vayeshev (Genesis 37:1-40:23) By Rabbi Shlomo Riskin Efrat, Israel – “And Judah said to his brothers: ‘What profit is it if we slay our brother and conceal his blood? Let us sell him to the Ishmaelites, and let our hand not be upon him; for he is our brother, our flesh.” (Genesis 37:26-27) Why …
In God’s Good Grace Rabbanit Naomi Berman is the Rosh Beit Midrash of Midreshet Lindenbaum The yearning to live in peace and quiet and settle down in our country has its roots in our weekly portion. “And Yaakov dwelt in the land of his father’s sojournings” (Bereishit 37, 1). Rashi quotes the Midrash: “Jacob wished …
“Parsha and Purpose” – Vayeshev 5781
Rabbi Kenneth Brander’s weekly insights into the parsha
“The Prostitute and the Messiah: Redemption from the Most Unholy of Unions”
“The Prostitute and the Messiah: Redemption from the Most Unholy of Unions“
A desperate woman dresses up as a prostitute and seduces her unwitting father-in-law in order to conceive and bear the child that he had promised. Genesis 38:14-19
This most unlikely of unions produces a succession of generations that leads to King David, and from him, the Messianic line. Genesis 38:29 and Ruth 4:18-22
How could this be, that our redeemer is the result of such an encounter? It sounds more appropriate for a reality show than a Biblical narrative.
And yet it is right here, in Parshat Vayeshev where the Torah interrupts the telling of the selling of Yosef with this saga, the Torah’s roadmap towards Jewish redemptive destiny is told.
What is the message?
First, let’s understand how this narrative fits into the life of the aforementioned father-in-law: Yehuda, son of Yaakov.
Remember, Yehuda’s brothers had banished him from the family after the sale of their brother Yosef, when they saw that the ruse he concocted brought such devastation to their father, Yaakov. Rashi to Genesis 38:1
Estranged from his brothers after that epic failure of leadership, Yehuda begins a new life, getting married and raising a family. Genesis 38:2
But tragedy visits him again – his wife passes and when his eldest son, Er, dies, his second son, Onan, marries Er’s widow, Tamar. Genesis 38:12,7,8
But he, too, dies, leaving Tamar twice-widowed and childless. Genesis 38:10
Yehuda pledges his third and final son Shayla to marry Tamar so that the family line could continue. Genesis 38:11
But Yehuda is afraid that Tamar is doomed. He tells her to return to her family until Shayla is of age – but in reality, as the text mentions. he has no intention of letting Shayla marry her.
When Tamar realizes this and is bound not to marry anyone else, she engineers a ruse that fools even Yehuda.
Dressed like a prostitute, she is visited by Yehuda, who as a down payment surrenders to her his signet ring, his walking staff and his outer cape: all symbols of leadership. Genesis 38:14-18
In mentioning these specific items, the Torah beautifully weaves together the symbolism and tragedy of Yehuda, highlighting his lack of leadership in both the sale of his brother Yosef, and his deception of his daughter-in-law, Tamar.
But this time, when confronted with the fact that Tamar is pregnant, Yehuda publicly acknowledges: “צדקה ממני”, indeed, “Tamar is more righteous than I”. Genesis 38:26
This is a turning point in Yehuda’s life.
For the first time, he acknowledges that he is the cause of human tragedy.
And with his acceptance of his responsibility, leadership and redemption is possible.
That is why the progenitor of the Messiah is born from this inappropriate rendezvous.
The Messiah that will bring the Jewish people and all of humanity from darkness to light.
When we recognize the course corrections that we can make to our behavior, even in the depths of the darkness, the redemptive light is uncovered.
How appropriate that this story is read on Chanukah!
On Chanukah, at the darkest time of the year, we kindle the flames, reminding us that even at the most challenging of times, the ability to state צדקה ממני and recognize our wrongs can give birth to hope and even change the course of history.
This is the Torah’s roadmap of Jewish destiny and of humanity at large.
And this is the opportunity that each of us has in helping to redeem ourselves and the world around us.
Chanukah Sameiach & Shabbat Shalom.
Parshat Vayeshev: Never Giving Up Hope Rabbanit Sally Mayer is the Rosh Midrasha of Midreshet Lindenbaum‘s Maria and Joel Finkle Overseas Program Yaakov was inconsolable. He sent his favorite son Yosef to check on his brothers in Shechem, but Yosef never returned. Yosef’s brothers have sold him to slave traders on their way to Egypt, …
Shabbat Shalom: Vayeshev (Genesis 37:1-40:23) By Rabbi Shlomo Riskin Efrat, Israel – “She is more righteous than I” (Genesis 38:26) The biblical drama of the peregrinations of Jacob ended with the patriarch’s return to his father’s house and homeland in last week’s reading of Vayishlah, and now with the reading of Vayeshev the riveting story …
Parshat Vayeshev: To Live in this Land in Peace Even today, when the people of Israel want to live in Israel in peace, various events occur that shake up their tranquility. The roads are a battleground and soldiers are everywhere. However, we also witness unwavering efforts to continue living life as normal. Rabbanit Naomi Berman …
Shabbat Shalom: Parshat Vayeshev (Genesis 37:1 – 40:23) Rabbi Shlomo Riskin Efrat, Israel – “And Pharaoh’s cup was in my hand, and I took the grapes, pressed them into Pharaoh’s cup and I placed the cup in Pharaoh’s hand.” (Gen. 40:11) The Bible believes in the significance of dreams; so did the Sages of the …