I worked on this last week and the week before. I worked on another one in between my study of a girl with tulip and this one. This one came out brighter and less muddy. There are still pieces about it that bother me, but I’ll keep my mouth shut. Click to enlarge.
Robert Alter writes in his Translation with Commentary: The Five Books of Moses:
As the long historical narrative of the Five Books of Moses moves from the patriarchs to the Hebrew nation in Egypt, it switches gears. The narrative conventions deployed, from type-scenes and thematic keywords to the treatment of dialogue, remain the same, but the angle from which events are seen and the handling of the characters are notably different. Genesis ended with death, and the distinctly Egyptian mummification, of Joseph. Exodus begins with a listing of the sons of Jacob who came down to Egypt, thus establishing a formal link with the concluding chapters of Genesis in which a more detailed list of the emigrants from Canaan is provided…Instead of the sharply etched individuals who constituted a family in all its explosive dynamics in Genesis, we now have teeming multitudes of Israelites whose spectacular prolificness introduces to the story the perspective of the whole wide world of creation announced at the beginning of Genesis: “And the sons of Israel were fruitful and swarmed and multiplied and grew very vast, and the land [הָאָרֶץ same word as in Genesis] was filled with them” (Exodus 1:7).
Nahum Sarna in Exploring Exodus explains the title:
It is called in English “Exodus,” a title derived originally from the Septuagint, the Greek translation made for the Jewish community of ancient Alexandria in Egypt. It is abbreviated from a fuller title “The Exodus of the Children of Israel from Egypt,” which in turn reflects a Hebrew title current among the communities of the Land of Israel. The most widely used Hebrew name is Sefer Sh’mot (“The Book: Names”), taken from the opening Hebrew words of the book, “These are the names of the sons of Israel.”
Here’s how Sarna connects Exodus to its predecessor Genesis:
The narratives in Genesis focus upon individuals and the fortunes of a single family; they center upon the divine promises of peoplehood and national territory that are vouchsafed to them. In the Book of Exodus, the process of fulfilling those promises is set in motion…God’s commissioning of Moses at the scene of the Burning Bush directs him: “Go and assemble the elders of Israel and say to them: the Lord, the God of your fathers, the God of Abraham, Isaac and Jacob, has appeared to me and said “I have taken note of you [Heb. paqod paqad’ti] and of what is being done to you in Egypt…'” This is a studied echo of Joseph’s dying words “God will surely take notice of you [Heb. paqod yiphqod] and bring you up from this land to the land which He promised on oath to Abraham, to Isaac, and to Jacob.”
In the previous parshiot, the ones of Breishit, we got to know the characters well. In Shmot, we still can learn from the people presented in the parsha, such as the daughter of Pharoah, but I feel more distance. Perhaps we can see the upcoming parshiot as a bridge from character portrayal to nation-building and the giving of the Torah in the middle of the Book of Shmot.
Do you find transitions hard? How do you see the change from the Book of Breishit (Genesis) to the Book of Shmot (Exodus)?
Last year: Best Parsha in the Universe (includes link to a song)
Seems like a good time to ask: “what do you see?” Drawing was started by my daughter and finished up by me.
Ah, to look back at the early fall garden.
Who sold Joseph? Here’s the pasuk in Vayeshev (Genesis 37:28)-
The straightforward answer, as Rashi sees it, is that the brothers took Joseph out of the pit and sold him to the Ishmaelites and the Ishmaelites to the Midianites and the Midianites to the Egyptians.
I learned from my son, however, (it’s so wonderful when you can learn from your kids) that Rashbam (who is the grandson of Rashi; can you imagine challenging your own scholarly grandfather?) sees this differently. He suggests that the “they” who do the selling are the Midianites: “The brothers sat down to a meal at some distance from the pit, out of qualms of conscience and waited for the Ishmaelites they had seen. But before the latter arrived, others, Midianite traders passed, saw Joseph in the pit and drew him out and sold him to the Ishmaelites, presumably without the knowledge of the brothers.”
This helps explains Genesis 39:1, where Potiphar buys Joseph from the Ishmaelites. Other commentators complain that Rashi does not adequately explain this pasuk (how do the Midianites fit in? Who sold him to Egypt, Midianites or Ishmaelites?). But if the Midianites take Joseph without the brothers knowing and sells him to the Ishmaelites, then this pasuk makes sense.
Much more on this topic in Nehama Leibowitz’s New Studies in Breishit.
A much simpler question is why does the text in beginning of Miketz say “brothers of Joseph”? Rashi’s explanation is that they went down to Egypt to look for him, that he was very much on their minds (daughter of Mrs. S. said it was out of love for their brother). But if one follows Rashbam’s explanation, that the Midianites sold him and the brothers thought him dead, why does it say “brothers of Joseph”? (I don’t know).
• • •
While we are discussing Joseph, I just want to remark on what Rabbi Levi Meier, z”l, calls “Joseph’s astonishing ability to forgive his brothers.” In his book Ancient Secrets: Using the Stories of the Bible to Improve Our Everyday Lives,
Joseph’s forgiving is hard to achieve, especially when you have been terribly wronged by another person. In the case of Joseph, his life could have been ruined by the actions of his brothers. However, it was not, because he did not allow that to happen… Nursing your hurt feelings, your anger, and your bitterness will not bring you to happiness. It will only make you a slave to your fate, and you may never come to know that you could have freed yourself—that you could have been the master of your destiny.
• • •
More interesting posts on this parsha:
Ilana-Davita: Forget All My Father’s House
Aron Grinshtein: Why Couldn’t the Wise Men of Egypt Figure Out the Dreams?
And on last week’s parsha on Tamar:
Shorty: she writes about Tamar and wonders why Rivka and Tamar had to be sneaky. Any ideas for her?
My daughter gave me a book of her drawings as a Chanukah present. I am supposed to write in the story myself.
Can you help me? Is this a queen or a princess? Who are those folks in yellow? Is that a cake in the middle? A castle? A cake of a castle? Oh, maybe it’s a chanukiah (a menorah)! And maybe some of you are better than me at understanding kids’ drawings.
Thanks and enjoy whatever holidays you are celebrating this week.
According to R. Abraham Twerski, Abe Lincoln once said:
“I do not like that man very much. I should get to know him better.”
When my kids were in nursery school, they used to do this project that I loved. They would bring home a present, and inside the present was a paper book and a toy sword. Why? Keep reading.
In this week’s parsha of Vayishlach, Yaakov prepares to meet Esav, whom he has not seen in many years. Through messengers, Yaakov learns that Esav his brother still does not like him and is headed to see him with an army of 400 people. So what does Yaakov do to prepare? Rashi says he readied himself for three things: paying tribute (the present), prayer (the book, representing a siddur) or war (the sword or knife).
I’ve heard peaceniks and hawks both use this parsha to justify their approach to enemies. But I’m not sure Abe Lincoln’s quote really is valid for dealing with a whole nation of belligerents.
So who’s Timna? At the end of the parsha, it says: “And Timna was concubine to Eliphaz Esau’s son; and she bore to Eliphaz Amalek. ” Why is this relevant? According to Sanhedrin 99b, her son Amalek became the archenemy of Judaism because she had been rejected by Avraham, Yitzchak and Yaakov as a convert. Rabbi Twerski suggests that even if they had needed to reject her, they could have done it in a nicer way.
So this parsha really does have a lot to say about war and enemies. You may have some ideas about how some of this could be relevant today. If I had to come up with some good idea, I would never be able to hit the ‘Publish’ button, so here’s the post as is.
Ilana-Davita has more on settling disputes and this parsha.
JPIX #21, a blog carnival of pictures by Jewish bloggers, is up at Mother in Israel. Thank you for including my fall foliage and stars watercolor.
What else is going on in the blogosphere:
Poor Leah. She cried, because she thought she would get stuck with Esav (Rashi says weak eyes meant they were weak from tears). Instead, she married Yaakov, but she knew that he really loved her sister, Rachel, best.
On Wednesday I asked how Rachel helped out Leah, and how Leah helped out Rachel. Here’s Rashi’s explanation:
Leah helped Rachel out by praying for a girl when she was pregnant with her 7th child. She knew that Yaakov would only have 12 sons, and Bilhah and Zilpah already had 2 each. She wanted Rachel to have at least two sons.
As Lion of Zion pointed out, there are also interpretations that say Leah and Rachel were not so nice to each other. But that’s a subject for another post. Maybe next year.
(One more thought: as I tend to prefer a commentary that is sympathetic to the matriarchs, especially to their sadness, as opposed to one that might highlight cattiness, I’m not sure I’m gonna like these other views).
More on this week’s parsha of Vayetze:
Ilana-Davita writes about how human the personalities of this parsha are; strong emotions are part of our lives.
Special thanks to Winslow Homer for his help with the watercolor painting.
This watercolor is available for a limited time (until I do another one I like a lot!) for purchase as a greeting card at my Cafepress store.