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Vayeishev — Genesis 37:1 – 40:23

While quantum cosmologists claim there is no causation within the universe, we do not necessarily need a Hubble telescope to see how often life seems to overflow with an irreducible disorder and chaos. In our own family dynamic, for example, there is no shortage of jealousy, sibling rivalry, preferential treatment – all so integral to […]
While quantum cosmologists claim there is no causation within the universe, we do not necessarily need a Hubble telescope to see how often life seems to overflow with an irreducible disorder and chaos. In our own family dynamic, for example, there is no shortage of jealousy, sibling rivalry, preferential treatment – all so integral to the narrative of Joseph.

Jacob singles out Joseph, born late, with his gift of a multi-colored tunic. The gift causes Joseph’s brothers to become murderously jealous, but Joseph recounts and interprets dreams of his siblings’ plots against him. The tunic serves as a leitmotif, that is a recurring symbol linking episodes of the narrative to Joseph’s trials: (1) it is dipped in blood per Reuben’s suggestion, thereby staving off the other brothers’ desire to kill Joseph and instead allowing them to convince Jacob that his favorite son was devoured by a wild beast; (2) Potiphar’s wife attempts to seduce Joseph, but he flees, leaving the tunic in her hands; (3) finally imprisoned and stripped of his tunic, Joseph wears a prison garb.

Yet it is in this darkest of prisons that Joseph interprets the disturbing dreams of the chief butler and baker – both incarcerated for offending their royal master, the Pharaoh. Joseph’s expectations of intercession on his behalf, whether as the favorite son or as the dream interpreter in jail, lead nowhere.

Order and peace of mind follow disorder and chaos when we take the long view of our family history and the role each of us plays within its unfolding.

– Rabbi Aubrey Glazer

Artwork note: This week’s illustration is inspired by Genesis 37:24: “And they took him and cast him into the pit; now the pit was empty there was no water in it.” Why does the text specify that there is no water in the pit into which Joseph is thrown by his brothers? Some commentators have pointed out that we refer to Torah as mayim hayim, the “living waters,” a metaphor for how the Torah nourishes our lives. Perhaps, similarly, Torah here uses water in a metaphorical sense – Joseph is cast into a pit that is totally devoid of any psychological or physiological sustenance. Illustration by Christopher Orev Reiger.

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