Joseph’s Fall--Vayeishev

Joseph’s Fall

D’var Torah for Parashat Vayeishev

By Rabbi Boaz D. Heilman

The many twists and ironies of Vayeishev, this week’s Torah portion (Gen. 37:1—40:23), will lead up to the happy ending of Genesis.  This is the beginning of the story of Joseph and his brothers, a story of betrayal and treachery, of devastating grief for Jacob—who has already seen so much.  But it’s also a story of redemption and happy reunions, of cruel tests and cruel people who have to learn all about compassion and responsibility.

We are familiar with the general storyline.  Jacob favors Joseph above all his other sons; after all, Joseph is the first born of Rachel, whom Jacob loved and pined for, the same Rachel who died in giving birth to Benjamin, Jacob’s twelfth and last son.  Loved and cherished above all his brothers,  Joseph grows up knowing he can do no wrong.  He tells on his brothers and in return is rewarded by Jacob with a splendid tunic.

Like Jacob, Joseph is a dreamer, which is an additional connection between father and son.  But Joseph’s dreams are not of angels climbing up to heaven; they’re about him, enthroned above all his brothers.

One day, as Jacob sends Joseph to inquire after his brothers—as shepherds they wandered from place to place—they see him from a distance and decide to kill him.  Reuben, the first born of the twelve brothers, shows a measure of compassion and suggests casting Joseph into a pit instead of killing him outright.  He hopes to save the boy later but, at least for now, walks away.

Meanwhile, a caravan of traders approaches, and Judah (the same Judah whose –ism, whose teaching, we follow today) has the brilliant idea of selling Joseph to the traders.  After all, Judah reasons, what would killing the boy achieve?  If they sell him to the traders, however, they would be rid of him and even get some money back for their trouble.  They could always come up with some bloody story to tell Jacob.  If he believes them, good and well; if he doesn’t—oh well, he’s an old man anyway; he won’t be around forever either.

Joseph, as we know, is sold as slave to Poitphar, a high ranking officer in Pharaoh’s court.  Joseph is successful (did we mention he was very handsome?) and Potiphar pretty much gives him the run of the house. 

One day, Potiphar’s lusty wife tries to seduce Joseph.  Joseph, of course, rebuffs her.  Some rabbinic commentators say that every time Joseph felt the urge to give in to her entreaties, an image of his reproving father Jacob came to him, strengthening his resolve.  At last Joseph manages to escape—albeit without his tunic, however, which remains as evidence of what supposedly he tried to do to his master’s wife. 

In a fit of wrath, Potiphar throws Joseph into the dungeon.  But even here Joseph is successful.  He gains the trust of the jail keeper and achieves some fame as an interpreter of dreams. 

The portion ends after Joseph correctly predicts—from dreams they tell him—the hanging of one of Pharaoh’s imprisoned officers and the pardoning of another. 

Joseph asks the redeemed officer to remember him, but the man, in the flush of freedom and luxury, forgets all about Joseph, and our hero remains languishing in the prison.  

As the story will develop, so will its characters—and here lie the depth of this tale and the many lessons and morals it has to teach.  Suffice it to say that an unlikely hero will emerge to save the day.  But the time for that has not yet come.

©2012 by Boaz D. Heilman