Joseph and his Brothers, Part One: A Fall from Glory
D’var Torah on Parashat Vayeshev
By Rabbi Boaz D. Heilman
December 20, 2024
Few of the Torah’s stories are as moving and rich in structure and detail as the one of Joseph and his brothers. Consisting of almost a third of the entire book of Genesis, this magnificent story contains several motifs that help weave its many parts together: clothing, seeing, remembering (and forgetting), and recognition are but some of these. Yet along with all these elements, this famous story is also key to understanding the development and philosophy of Judaism.
While the larger conflict in the story is between Joseph and Judah, they each need to learn some important lessons about themselves. Each will go through painful ordeals that will help them grow personally, even as they come to understand the role they are destined to play in the larger drama and history of our People.
The title of this week's Torah portion (Vayeshev—"Jacob settled," Genesis 37:1—40:23) is vastly misleading. Despite the fact that his brother Esau returns to Edom without making any further claim on Jacob’s share of the Promised Land, and despite the fact that Jacob is finally back in his father’s land and perhaps initially even feeling “at home”, Jacob's new home-life is anything but settled. Not uncharacteristically, Jacob manages to ratchet up the tension that so far has been smoldering just below the surface within his own family. The storyline is familiar: Jacob loves Joseph more than his other sons and is not afraid (or perhaps is naïve enough) to put his preference out on full display. He presents Joseph with a multi-colored (or striped—there are various interpretations of the Hebrew word) tunic that represents both favoritism and power. Joseph meanwhile has his own visions of power and glory. He has dreams—first the one set in a field, in which his brothers' sheaves of wheat bow down to his; and then another, now set in the heavens, in which the sun, moon and eleven stars bow down to him personally. At this point, the jealousy that Joseph's brothers have been harboring from day one turns murderous. One day, as they herd their sheep at some distance from home, Jacob sends Joseph (again—brazenly or naively) to inquire after their welfare. Seeing him from afar, and undoubtedly recognizing his multi-colored coat, the brothers plot to kill Joseph. They seize the boy and are about to dispatch him but are dissuaded first by Reuben, who intends to return him to Jacob unharmed, and then by Judah—who views the possibility of selling Joseph into slavery as more advantageous ("He is [after all,] our brother and our flesh” (Gen. 37:27)). The brothers take his advice, and Joseph is sold to a caravan of spice and slave traders making their way down to Egypt.
At this point the Torah turns its full attention to Judah. This part isn't always told in the more popular retellings of the story, but is essential to understanding Judah and the personal transformation he will need to undertake--from a despicable villain to the person destined to become the leader of his people, indeed the Father of Judah-ism. This transformation will be brought about through the agency of Tamar, Judah's daughter-in-law. After the death of Tamar's husband—Judah's first born, Er—Judah gives her to his second son, Onan. In doing so, Judah is following the custom of levirate marriage—meant to provide livelihood and legal protection to a widow. Onan however refuses to fulfill his duty and is smitten by God. Judah has one remaining son, but he is now afraid for the boy's life and sends Tamar back to her own family, promising to take her back when the boy is fully grown. However, Judah soon forgets his promise.
Some time later, Tamar learns that her father-in-law is in the vicinity. Dressing as a harlot and positioning herself at a major crossroads, she manages to seduce Judah--who (what a louse he proves to be!) is unable to pay her right away. Tamar instead asks for his staff and signet ring (OK—so he's more than a louse, he's also very stupid; the staff and signet ring are symbols of his identity and authority). Three months later, Judah hears that Tamar is pregnant. He orders that she be burnt at the stake for her infidelity. However, at the last moment Tamar produces the evidence and announces that the father is the none else but the owner of the staff and ring. Judah is publicly humiliated, but for once in his life makes the right—and ethical—choice: he admits his wrongs. “She has been more righteous than I," he proclaims (Gen. 38:26). He still has a long way to go, but this admission of guilt is the first step towards Judah's redemption.
Turning back to Joseph, we now learn that he's been sold to a wealthy Egyptian—Potiphar—who gives Joseph the run of the house. Potiphar's wife is smitten by Joseph's good looks and attempts to seduce him. Joseph however manages to repel her, but at one point flees in a panic, leaving his tunic in her hand. Raising a hue and a cry, Potiphar’s wife accuses Joseph of attempting to rape her. Enraged, Potiphar has Joseph thrown in prison. But even there Joseph proves successful in everything he does—and keeps up his reputation as diviner of dreams.
However, the portion ends with Joseph still languishing in the dungeon, forgotten and with little hope for redemption and freedom.
To be continued.
© 2024 by Boaz D. Heilman
