Vayeshev
Encyclopedia
Vayeshev, Vayeishev, or Vayesheb (וישב — Hebrew
for “and he lived,” the first word of the parshah) is the ninth weekly Torah portion (parshah) in the annual Jewish
cycle of Torah reading
. It constitutes Genesis Jews in the Diaspora
read it the ninth Sabbath
after Simchat Torah
, generally in December.
lived in the land of Canaan
, and this is his family’s story. When Joseph
was 17, he fed the flock with his brothers, and he brought Jacob an evil report about his brothers. Because Joseph was the son of Jacob’s old age, Jacob loved him more than his other children, and Jacob made him a coat of many colors, which caused Joseph’s brothers to hate him. And Joseph made his brothers hate him more when he told them that he dreamed that they were binding sheaves in the field, and their sheaves bowed down to his sheaf. He told his brothers another dream, in which the sun, the moon, and eleven stars bowed down to him, and when he told his father, Jacob rebuked him, asking whether he, Joseph’s mother, and his brothers would bow down to Joseph.
When the brothers went to feed the flock in Shechem
, Jacob sent Joseph to see whether all was well with them. A man found Joseph and asked him what he sought, and when he told the man that he sought his brothers, the man told him that they had departed for Dothan
. When Joseph’s brothers saw him coming, they conspired to kill him, cast him into a pit, say that a beast had devoured him, and see what would become of his dreams then. But Reuben
persuaded them not to kill him but to cast him into a pit, hoping to restore him to Jacob later. So Joseph’s brothers stripped him of his coat of many colors and cast him into an empty pit. They sat down to eat, and when they saw a caravan of Ishmaelites
from Gilead
bringing spices and balm to Egypt
, Judah
persuaded the brothers to sell Joseph to the Ishmaelites. Passing Midian
ite merchants drew Joseph out of the pit, and sold Joseph to the Ishmaelites for 20 shekel
s of silver
, and they brought him to Egypt. When Reuben returned to the pit and Joseph was gone, he rent his clothes and asked his brothers where he could go now.
They took Joseph’s coat of many colors, dipped it in goat’s blood, and sent it to Jacob to identify. Jacob concluded that a beast had devoured Joseph, and rent his garments, put on sackcloth, and mourned for his son. All his sons and daughters tried in vain to comfort him. And the Midianites sold Joseph in Egypt to Potiphar
, Pharaoh
’s captain of the guard.
ite named Hirah. Judah married the daughter of a Canaanite named Shua and had three sons named Er
, Onan
, and Shelah. Judah arranged for Er to marry a woman named Tamar, but Er was wicked and God
killed him. Judah directed Onan to perform a brother’s duty
and have children with Tamar in Er’s name. But Onan knew that the children would not be counted as his, so he spilled his seed, and God killed him as well. Then Judah told Tamar to remain a widow in his house until Shelah could grown up, thinking that if Tamar wed Shelah, he might also die.
Later, when Judah’s wife died, he went with his friend Hirah to his sheep-shearers at Timnah
. When Tamar learned that Judah had gone to Timnah, she took off her widow’s garments and put on a veil and sat on the road to Timnah, for she saw that Shelah had grown up and Judah had not given her to be his wife. Judah took her for a harlot, offered her a young goat for her services, and gave her his signet and staff as a pledge for payment, and they cohabited and she conceived. Judah sent Hirah to deliver the young goat and collect his pledge, but he asked about and did not find her. When Hirah reported to Judah that the men of the place said that there had been no harlot there, Judah put the matter to rest so as not to be put to shame. About three months later, Judah heard that Tamar had played the harlot and become pregnant, and he ordered her to be brought forth and burned. When they seized her, she sent Judah the pledge to identify, saying that she was pregnant by the man whose things they were. Judah acknowledged them and said that she was more righteous than he, inasmuch as he had failed to give her to Shelah.
When Tamar delivered, one twin — whom she would name Zerah
— put out a hand and the midwife bound it with a scarlet thread, but then he drew it back and his brother — whom she would name Perez
— came out.
But God was with Joseph, and gave him favor in the sight of the warden, who committed all the prisoners to Joseph’s charge. When the Pharaoh’s butler and baker offended him, the Pharaoh put them into the prison as well. One night, the butler and the baker each dreamed a dream. Finding them sad, Joseph asked the cause, and they told him that it was because no one could interpret their dreams. Acknowledging that interpretations belong to God, Joseph asked them to tell him their dreams. The butler told Joseph that he dreamt that he saw a vine with three branches blossom and bring forth grapes, which he took and pressed into Pharaoh’s cup, which he gave to Pharaoh. Joseph interpreted that within three days, Pharaoh would lift up the butler’s head and restore him to his office, where he would give Pharaoh his cup just as he used to do. And Joseph asked the butler to remember him and mention him to Pharaoh, so that he might be brought out of the prison, for he had been stolen away from his land and had done nothing to warrant his imprisonment. When the baker saw that the interpretation of the butler’s dream was good, he told Joseph his dream: He saw three baskets of white bread on his head, and the birds ate them out of the basket. Joseph interpreted that within three days Pharaoh would lift up the baker’s head and hang him on a tree, and the birds would eat his flesh. And on the third day, which was Pharaoh’s birthday, Pharaoh made a feast, restored the chief butler to his butlership, and hanged the baker, just as Joseph had predicted. But the butler forgot about Joseph.
reports that David
’s daughter Tamar
had “a garment of many colors” (כְּתֹנֶת פַּסִּים, ketonet pasim). explains that “with such robes were the king's daughters that were virgins appareled.” As reports Joseph’s half-brothers assaulted him, recounts that Tamar’s half-brother Amnon
assaulted her. And as reports that Joseph’s coat was marred to make it appear that Joseph was torn in pieces, reports that Tamar’s coat was torn.
taught that wherever Scripture uses the term “And he abode” (vayeshev), as it does in it presages trouble. Thus in Numbers
“And Israel abode in Shittim” is followed by “and the people began to commit whoredom with the daughters of Moab.” In “And Jacob dwelt in the land where his father was a stranger, in the land of Canaan,” is followed by “and Joseph brought to his father their evil report.” In “And Israel dwelt in the land of Egypt, in the country of Goshen,” is followed by “And the time drew near that Israel must die.” In 1 Kings
“And Judah and Israel dwelt safely, every man under his vine and under his fig tree,” is followed by “And the Lord stirred up an adversary unto Solomon, Hadad the Edomite; he was the king’s seed in Edom.” (Babylonian Talmud
Sanhedrin 106a.)
Rabbi Helbo
quoted Rabbi Jonathan
to teach that the words of “These are the generations of Jacob, Joseph,” indicate that the firstborn should have come from Rachel, but Leah prayed for mercy before Rachel did. On account of Rachel’s modesty, however, God restored the rights of the firstborn to Rachel’s son Joseph from Leah’s son Reuben. To teach what caused Leah to anticipate Rachel with her prayer for mercy, Rav
taught that Leah’s eyes were sore (as reports) from her crying about what she heard at the crossroads. There she heard people saying: “Rebecca has two sons, and Laban has two daughters; the elder daughter should marry the elder son, and the younger daughter should marry the younger son.” Leah inquired about the elder son, and the people said that he was a wicked man, a highway robber. And Leah asked about the younger son, and the people said that he was “a quiet man dwelling in tents.” So she cried about her fate until her eyelashes fell out. This accounts for the words of “And the Lord saw that Leah was hated, and He opened her womb,” which mean not that Leah was actually hated, but rather that God saw that Esau’s conduct was hateful to Leah, so he rewarded her prayer for mercy by opening her womb first. (Babylonian Talmud Bava Batra 123a.)
After introducing “the line of Jacob,” cites only Joseph. The Gemara
explained that the verse indicates that Joseph was worthy of having 12 tribes descend from him, as they did from his father Jacob. But Joseph diminished some of his procreative powers in order to resist Potiphar’s wife in Nevertheless ten sons (who, added to Joseph’s two, made the total of 12) issued from Joseph’s brother Benjamin and were given names on Joseph’s account (as reports). A son was called Bela, because Joseph was swallowed up (nivla) among the peoples. A son was called Becher, because Joseph was the firstborn (bechor) of his mother. A son was called Ashbel, because God sent Joseph into captivity (shevao el). A son was called Gera, because Joseph dwelt (gar) in a strange land. A son was called Naaman, because Joseph was especially beloved (na’im). Sons were called Ehi and Rosh, because Joseph was to Benjamin “my brother” (achi) and chief (rosh). Sons were called Muppim and Huppim, because Benjamin said that Joseph did not see Benjamin’s marriage-canopy (chuppah). A son was called Ard, because Joseph descended (yarad) among the peoples. Others explain that he was called Ard, because Joseph’s face was like a rose (vered). (Babylonian Talmud Sotah 36b.)
Rabbi Levi used and to calculate that Joseph’s dreams that his brothers would bow to him took 22 years to come true, and deduced that a person should thus wait for as much as 22 years for a positive dream’s fulfillment. (Babylonian Talmud Berakhot 55b.)
Rava bar Mehasia said in the name of Rav Hama bar Goria in Rav’s name that a man should never single out one son among his other sons, for on account of the small weight of silk that Jacob gave Joseph more than he gave his other sons (as reported in ), his brothers became jealous of Joseph and the matter resulted in the Israelites’ descent into Egypt. (Babylonian Talmud Shabbat 10b; see also Genesis Rabbah 84:8.)
Noting that in Jacob asked Joseph, “Shall I and your mother . . . indeed come,” when Joseph’s mother Rachel was then dead, Rabbi Levi said in the name of Rabbi Hama ben Haninah that Jacob believed that resurrection would take place in his days. But Rabbi Levi taught that Jacob did not know that Joseph’s dream in fact applied to Bilhah, Rachel's handmaid, who had brought Joseph up like a mother. (Genesis Rabba
h 84:11.)
Noting that dots appear over the word et (אֶת, the direct object indicator) in which says, “And his brethren went to feed their father's flock,” a midrash
reinterpreted the verse to intimate that Joseph’s brothers actually went to feed themselves. (Genesis Rabbah 84:13.)
Reading in the three parallel clauses, “And a certain man found him,” “And the man asked him,” “And the man said,” Rabbi Yannai
deduced that three angels met Joseph. (Genesis Rabbah 84:14.)
Noting that reports, “And Reuben heard it,” a midrash asked where Reuben had been. Rabbi Judah
taught that each one of the brothers attended to Jacob one day, and that day it was Reuben's turn. Rabbi Nehemiah
taught that Reuben reasoned that he was the firstborn and he alone would be held responsible for the crime. The Rabbis taught that Reuben reasoned that Joseph had included Reuben with his brethren in Joseph’s dream of the sun and the moon and the eleven stars in when Reuben thought that he had been expelled from the company of his brothers on account of the incident of Because Joseph counted Reuben as a brother, Reuben felt motivated to rescue Joseph. And since Reuben was the first to engage in life saving, God decreed that the Cities of Refuge
would be set up first within the borders of the Tribe of Reuben
in Deuteronomy (Genesis Rabbah 84:15.)
Reading Rabbi Eleazar contrasted Reuben’s magnanimity with Esau’s jealousy. As reports, Esau voluntarily sold his birthright, but as says, “Esau hated Jacob,” and as says, “And he said, ‘Is not he rightly named Jacob? for he has supplanted me these two times.’” In Reuben’s case, Joseph took Reuben’s birthright from him against his will, as 1 Chronicles
reports, “for as much as he defiled his father’s couch, his birthright was given to the sons of Joseph.” Nonetheless, Reuben was not jealous of Joseph, as reports, “And Reuben heard it, and delivered him out of their hand.” (Babylonian Talmud Berakhot 7b.)
Interpreting the detail of the phrase in “they stripped Joseph of his coat, the coat of many colors that was on him,” a midrash taught that Joseph’s brothers stripped him of his cloak, his shirt, his tunic, and his breeches. (Genesis Rabbah 84:16.)
A midrash asked who “took him, and cast him into the pit” in and replied that it was his brother Simeon
. And the midrash taught that Simeon was repaid when in Joseph took Simeon from among the brothers and had him bound before their eyes. (Genesis Rabbah 84:16.)
Interpreting the words, “the pit was empty, there was no water in it,” in a midrash taught that there was indeed no water in it, but snakes and serpents were in it. And because the word “pit” appears twice in the midrash deduced that there were two pits, one full of pebbles, and the other full of snakes and scorpions. Rabbi Aha
interpreted the words “the pit was empty” to teach that Jacob’s pit was emptied — Jacob’s children were emptied of their compassion. The midrash interpreted the words “there was no water in it” to teach that there was no recognition of Torah in it, as Torah is likened to water, as Isaiah
says, “everyone that thirsts, come for water.” For the Torah (in ) says, “If a man be found stealing any of his brethren of the children of Israel . . . and sell him, then that thief shall die,” and yet Joseph’s brothers sold their brother. (Genesis Rabbah 84:16.)
Rabbi Judah ben Simon taught that God required each of the Israelites to give a half-shekel (as reported in ) because (as reported in ) their ancestors had sold Joseph to the Ishmaelites for 20 shekels. (Genesis Rabbah 84:18.)
Reading “and they sent the coat of many colors, and they brought it to their father; and said: ‘This have we found. Know now whether it is your son's coat or not,’” Rabbi Johanan taught that God ordained that since Judah said this to his father, he too would hear (from Tamar in ) the challenge: Know now, whose are these? (Genesis Rabbah 84:19.)
Reading a midrash asked how many times Joseph was sold. Rabbi Judan and Rav Huna
disagreed. Rabbi Judan maintained that Joseph was sold four times: His brothers sold him to the Ishmaelites, the Ishmaelites to the merchants, the merchants to the Midianites, and the Midianites into Egypt. Rav Huna said Joseph was sold five times, concluding with the Midianites selling him to the Egyptians, and the Egyptians to Potiphar. (Genesis Rabbah 84:22.)
taught that notwithstanding its mature content, in the synagogue, Jews read and translated Tamar’s story in . (Mishnah Megillah 4:10; Babylonian Talmud Megillah 25a.) The Gemara questioned why the Mishnah bothered to say so and proposed that one might think that Jews should forbear out of respect for Judah. But the Gemara deduced that the Mishnah instructed that Jews read and translate the chapter to show that the chapter actually redounds to Judah’s credit, as it records in that he confessed his wrongdoing. (Babylonian Talmud Megillah 25b.)
Rav Zutra bar Tobiah said in the name of Rav
(or according to others, Rav Hanah bar Bizna said it in the name of Rabbi Simeon the Pious, or according to others, Rabbi Johanan said in the name of Rabbi Simeon ben Yohai) that it is better for a person to choose to be executed in a fiery furnace than to shame another in public. For even to save herself from being burned, Tamar in did not implicate Judah publicly by name. (Babylonian Talmud Berakhot 43b.)
The Gemara derived from a lesson about how to give to the poor. The Gemara told a story. A poor man lived in Mar Ukba’s neighborhood, and every day Mar Ukba would put four zuz into the poor man’s door socket. One day, the poor man thought that he would try to find out who did him this kindness. That day Mar Ukba came home from the house of study with his wife. When the poor man saw them moving the door to make their donation, the poor man went to greet them, but they fled and ran into a furnace from which the fire had just been swept. They did so because, as Mar Zutra bar Tobiah
said in the name of Rav
(or others say Rav Huna bar Bizna said in the name of Rabbi Simeon the Pious
, and still others say Rabbi Johanan said in the name of Rabbi Simeon ben Yohai), it is better for a person to go into a fiery furnace than to shame a neighbor publicly. One can derive this from where Tamar, who was subject to being burned for the adultery with which Judah had charged her, rather than publicly shame Judah with the facts of his complicity, sent Judah’s possessions to him with the message, “By the man whose these are am I with child.” (Babylonian Talmud Ketubot 67b.)
Rabbi Johanan noted a similarity between the Hebrew verb “to break” and the name “Perez” (פָּרֶץ) in and deduced that the name presaged that kings would descend from him, for a king breaks for himself a way. Rabbi Johanan also noted that the name “Zerah” (זָרַח) in is related to the Hebrew root meaning “to shine” and deduced that the name presaged that important men would descend from him. (Babylonian Talmud Yevamot 76b.)
deduced from that before Joseph arrived, Potiphar’s house had not received a blessing, and that it was because of Joseph’s arrival that Potiphar’s house was blessed thereafter. (Tosefta Sotah 10:8.)
Rav Hana (or some say Hanin) bar Bizna said in the name of Rabbi Simeon the Pious
that because Joseph sanctified God’s Name in private when he resisted Potiphar’s wife’s advances, one letter from God’s Name was added to Joseph’s name. Rabbi Johanan interpreted the words, “And it came to pass about this time, that he went into the house to do his work,” in to teach that both Joseph and Potiphar’s wife had the intention to act immorally. Rav and Samuel differed in their interpretation of the words “he went into the house to do his work.” One said that it really means that Joseph went to do his household work, but the other said that Joseph went to satisfy his desires. Interpreting the words, “And there was none of the men of the house there within,” in the Gemara asked whether it was possible that no man was present in a huge house like Potiphar’s. A Baraita
was taught in the School of Rabbi Ishmael that the day was Potiphar’s household’s feast-day, and they had all gone to their idolatrous temple, but Potiphar’s wife had pretended to be ill, because she thought that she would not again have an opportunity like that day to associate with Joseph. The Gemara taught that just at the moment reported in when “she caught him by his garment, saying: ‘Lie with me,’ Jacob’s image came and appeared to Joseph through the window. Jacob told Joseph that Joseph and his brothers were destined to have their names inscribed upon the stones of the ephod
, and Jacob asked whether it was Joseph’s wish to have his name expunged from the ephod and be called an associate of harlots, as Proverbs
says, “He that keeps company with harlots wastes his substance.” Immediately, in the words of “his bow abode in strength.” Rabbi Johanan said in the name of Rabbi Meir that this means that his passion subsided. And then, in the words of “the arms of his hands were made active,” meaning that he stuck his hands in the ground and his lust went out from between his fingernails. (Babylonian Talmud Sotah 36b.)
Rabbi Johanan said that he would sit at the gate of the bathhouse (mikvah
), and when Jewish women came out they would look at him and have children as handsome as he was. The Rabbis asked him whether he was not afraid of the evil eye
for being so boastful. He replied that the evil eye has no power over the descendants of Joseph, citing the words of “Joseph is a fruitful vine, a fruitful vine above the eye [alei ayin].” Rabbi Abbahu
taught that one should not read alei ayin (“by a fountain”), but olei ayin (“rising over the eye”). Rabbi Judah (or some say Jose) son of Rabbi Haninah deduced from the words “And let them [the descendants of Joseph] multiply like fishes [ve-yidgu] in the midst of the earth” in that just as fish (dagim) in the sea are covered by water and thus the evil eye has no power over them, so the evil eye has no power over the descendants of Joseph. Alternatively, the evil eye has no power over the descendants of Joseph because the evil eye has no power over the eye that refused to enjoy what did not belong to it — Potiphar’s wife — as reported in (Babylonian Talmud Berakhot 20a; see also Berakhot 55b.)
taught that the Sages instituted the tradition that Jews drink four cups of wine at the Passover seder
in allusion to the four cups mentioned in which says: “‘Pharaoh’s cup was in my hand; and I took the grapes, and pressed them into Pharaoh’s cup, and I gave the cup into Pharaoh’s hand.’ And Joseph said to him: ‘This is the interpretation of it: . . . within yet three days shall Pharaoh lift up your head, and restore you to your office; and you shall give Pharaoh’s cup into his hand, after the former manner when you were his butler.” (Genesis Rabbah 88:5.)
Rabbi Eleazar deduced from the report of that “the chief baker saw that the interpretation was correct” that each of them was shown his own dream and the interpretation of the other one's dream. (Babylonian Talmud Berakhot 55b.)
and Sefer ha-Chinuch
, there are no commandments
in the parshah. (Maimonides. Mishneh Torah
. Cairo
, Egypt, 1170–1180. Reprinted in Maimonides. The Commandments: Sefer Ha-Mitzvoth of Maimonides. Translated by Charles B. Chavel, 2 vols. London: Soncino Press, 1967. ISBN 0-900689-71-4. Sefer HaHinnuch: The Book of [Mitzvah] Education. Translated by Charles Wengrov, 1:91. Jerusalem: Feldheim Pub., 1991. ISBN 0-87306-179-9.)
for the parshah is Amos
2:6–3:8.
begins on Shabbat, there are two Shabatot that occur during Hanukkah. In this case, Parshah Vayeshev occurs on the first day of Hanukkah (as it did in 2009) and the haftarah is Zechariah
.
). (admission of sexual sin); (garment of many colors).
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Hebrew language
Hebrew is a Semitic language of the Afroasiatic language family. Culturally, is it considered by Jews and other religious groups as the language of the Jewish people, though other Jewish languages had originated among diaspora Jews, and the Hebrew language is also used by non-Jewish groups, such...
for “and he lived,” the first word of the parshah) is the ninth weekly Torah portion (parshah) in the annual Jewish
Judaism
Judaism ) is the "religion, philosophy, and way of life" of the Jewish people...
cycle of Torah reading
Torah reading
Torah reading is a Jewish religious ritual that involves the public reading of a set of passages from a Torah scroll. The term often refers to the entire ceremony of removing the Torah scroll from the ark, chanting the appropriate excerpt with special cantillation, and returning the scroll to...
. It constitutes Genesis Jews in the Diaspora
Jewish diaspora
The Jewish diaspora is the English term used to describe the Galut גלות , or 'exile', of the Jews from the region of the Kingdom of Judah and Roman Iudaea and later emigration from wider Eretz Israel....
read it the ninth Sabbath
Shabbat
Shabbat is the seventh day of the Jewish week and a day of rest in Judaism. Shabbat is observed from a few minutes before sunset on Friday evening until a few minutes after when one would expect to be able to see three stars in the sky on Saturday night. The exact times, therefore, differ from...
after Simchat Torah
Simchat Torah
Simchat Torah or Simḥath Torah is a celebration marking the conclusion of the annual cycle of public Torah readings, and the beginning of a new cycle...
, generally in December.
Summary
Joseph the dreamer
JacobJacob
Jacob "heel" or "leg-puller"), also later known as Israel , as described in the Hebrew Bible, the Talmud, the New Testament and the Qur'an was the third patriarch of the Hebrew people with whom God made a covenant, and ancestor of the tribes of Israel, which were named after his descendants.In the...
lived in the land of Canaan
Canaan
Canaan is a historical region roughly corresponding to modern-day Israel, Palestine, Lebanon, and the western parts of Jordan...
, and this is his family’s story. When Joseph
Joseph (Hebrew Bible)
Joseph is an important character in the Hebrew bible, where he connects the story of Abraham, Isaac and Jacob in Canaan to the subsequent story of the liberation of the Israelites from slavery in Egypt....
was 17, he fed the flock with his brothers, and he brought Jacob an evil report about his brothers. Because Joseph was the son of Jacob’s old age, Jacob loved him more than his other children, and Jacob made him a coat of many colors, which caused Joseph’s brothers to hate him. And Joseph made his brothers hate him more when he told them that he dreamed that they were binding sheaves in the field, and their sheaves bowed down to his sheaf. He told his brothers another dream, in which the sun, the moon, and eleven stars bowed down to him, and when he told his father, Jacob rebuked him, asking whether he, Joseph’s mother, and his brothers would bow down to Joseph.
When the brothers went to feed the flock in Shechem
Shechem
Shechem was a Canaanite city mentioned in the Amarna letters, and is mentioned in the Hebrew Bible as an Israelite city of the tribe of Manasseh and the first capital of the Kingdom of Israel...
, Jacob sent Joseph to see whether all was well with them. A man found Joseph and asked him what he sought, and when he told the man that he sought his brothers, the man told him that they had departed for Dothan
Dothan (ancient city)
Dothan was a city located at north of Shechem, and about 100 km north of Hebron. Eusebius places it 12 miles to the north of Sebaste...
. When Joseph’s brothers saw him coming, they conspired to kill him, cast him into a pit, say that a beast had devoured him, and see what would become of his dreams then. But Reuben
Reuben (Bible)
According to the Book of Genesis, Reuben or Re'uven was the first and eldest son of Jacob with Leah. He was the founder of the Israelite Tribe of Reuben.-Etymology:...
persuaded them not to kill him but to cast him into a pit, hoping to restore him to Jacob later. So Joseph’s brothers stripped him of his coat of many colors and cast him into an empty pit. They sat down to eat, and when they saw a caravan of Ishmaelites
Ishmaelites
According to the Book of Genesis, Ishmaelites are the descendants of Ishmael, the elder son of Abraham.-Traditional Origins:According to the Book of Genesis, Abraham's first wife was named Sarah and his second wife Hagar. However Sarah was old and barren, and could not conceive...
from Gilead
Gilead
In the Bible "Gilead" means hill of testimony or mound of witness, , a mountainous region east of the Jordan River, situated in the Hashemite Kingdom of Jordan. It is also referred to by the Aramaic name Yegar-Sahadutha, which carries the same meaning as the Hebrew . From its mountainous character...
bringing spices and balm to Egypt
Ancient Egypt
Ancient Egypt was an ancient civilization of Northeastern Africa, concentrated along the lower reaches of the Nile River in what is now the modern country of Egypt. Egyptian civilization coalesced around 3150 BC with the political unification of Upper and Lower Egypt under the first pharaoh...
, Judah
Judah (Biblical figure)
Judah was, according to the Book of Genesis, the fourth son of Jacob and Leah, and the founder of the Israelite Tribe of Judah. Biblical scholars, such as J. A...
persuaded the brothers to sell Joseph to the Ishmaelites. Passing Midian
Midian
Midian , Madyan , or Madiam is a geographical place and a people mentioned in the Bible and in the Qur'an. It is believed to be in northwest Saudi Arabia on the east shore of the Gulf of Aqaba and the northern Red Sea...
ite merchants drew Joseph out of the pit, and sold Joseph to the Ishmaelites for 20 shekel
Shekel
Shekel , is any of several ancient units of weight or of currency. The first usage is from Mesopotamia around 3000 BC. Initially, it may have referred to a weight of barley...
s of silver
Silver
Silver is a metallic chemical element with the chemical symbol Ag and atomic number 47. A soft, white, lustrous transition metal, it has the highest electrical conductivity of any element and the highest thermal conductivity of any metal...
, and they brought him to Egypt. When Reuben returned to the pit and Joseph was gone, he rent his clothes and asked his brothers where he could go now.
They took Joseph’s coat of many colors, dipped it in goat’s blood, and sent it to Jacob to identify. Jacob concluded that a beast had devoured Joseph, and rent his garments, put on sackcloth, and mourned for his son. All his sons and daughters tried in vain to comfort him. And the Midianites sold Joseph in Egypt to Potiphar
Potiphar
Potiphar or Potifar is a person in the Book of Genesis's account of Joseph. Potiphar is said to be the captain of the palace guard and is referred to without name in the Quran. Joseph, sold into slavery by his brothers, is taken to Egypt where he is sold to Potiphar as a household slave...
, Pharaoh
Pharaoh
Pharaoh is a title used in many modern discussions of the ancient Egyptian rulers of all periods. The title originates in the term "pr-aa" which means "great house" and describes the royal palace...
’s captain of the guard.
Judah and Tamar
Judah left his brothers to live near an AdullamAdullam
Adullam is a region of Israel near the Valley of Elah , west of Gush Etzion. The villages of Aderet, Neve Michael/Roglit, and Aviezer are located here. In the 1950s there were plans to set up Adullam as a formal political/economic region, on the model of Lachish, but the plans were not carried out...
ite named Hirah. Judah married the daughter of a Canaanite named Shua and had three sons named Er
Er (Biblical name)
In the Biblical Book of Genesis, Er was the eldest son of Judah, and is described as marrying Tamar; According to the text, Yahweh killed Er because he was wicked, although it doesn't give any further details...
, Onan
Onan
Onan is a minor biblical person in the Book of Genesis , who was the second son of Judah. Just like his older brother, Er, Onan died prematurely by YHWH's will for being wicked....
, and Shelah. Judah arranged for Er to marry a woman named Tamar, but Er was wicked and God
Names of God in Judaism
In Judaism, the name of God is more than a distinguishing title; it represents the Jewish conception of the divine nature, and of the relationship of God to the Jewish people and to the world. To demonstrate the sacredness of the names of God, and as a means of showing respect and reverence for...
killed him. Judah directed Onan to perform a brother’s duty
Yibbum
Yibbum , or levirate marriage, in Judaism, is one of the most complex types of marriages mandated by Torah law by which, according to the law, the brother of a man who died without children has an obligation to marry the widow...
and have children with Tamar in Er’s name. But Onan knew that the children would not be counted as his, so he spilled his seed, and God killed him as well. Then Judah told Tamar to remain a widow in his house until Shelah could grown up, thinking that if Tamar wed Shelah, he might also die.
Timnah
Timnath or Timnah was a Philistine city in Canaan that is mentioned in the Hebrew Bible in . It has been identified with Tel Batash , a tel located in the Sorek Valley, near moshav Tal Shahar, Israel....
. When Tamar learned that Judah had gone to Timnah, she took off her widow’s garments and put on a veil and sat on the road to Timnah, for she saw that Shelah had grown up and Judah had not given her to be his wife. Judah took her for a harlot, offered her a young goat for her services, and gave her his signet and staff as a pledge for payment, and they cohabited and she conceived. Judah sent Hirah to deliver the young goat and collect his pledge, but he asked about and did not find her. When Hirah reported to Judah that the men of the place said that there had been no harlot there, Judah put the matter to rest so as not to be put to shame. About three months later, Judah heard that Tamar had played the harlot and become pregnant, and he ordered her to be brought forth and burned. When they seized her, she sent Judah the pledge to identify, saying that she was pregnant by the man whose things they were. Judah acknowledged them and said that she was more righteous than he, inasmuch as he had failed to give her to Shelah.
When Tamar delivered, one twin — whom she would name Zerah
Zerah
Zerah or Zérach refers to five different people in the Hebrew Bible.-The Cushite:...
— put out a hand and the midwife bound it with a scarlet thread, but then he drew it back and his brother — whom she would name Perez
Pharez
According to the Book of Genesis, Pharez/Pיrez was the son of Tamar and of Judah, and was the twin of Zerah. The text argues that he was called Perez because he was the first twin to be born, and thus had breached the womb...
— came out.
Joseph and Potiphar
Meanwhile, Pharaoh’s captain of the guard Potiphar bought Joseph from the Ishmaelites. When Potiphar saw that God was with Joseph and prospered all that he did, Potiphar appointed him overseer over his house and gave him charge of all that he had, and God blessed Pharaoh’s house for Joseph’s sake. Joseph was handsome, and Potiphar’s wife repeatedly asked him to lie with her, but he declined, asking how he could sin so against Potiphar and God. One day, when the men of the house were away, she caught him by his garment and asked him to lie with her, but he fled, leaving his garment behind. When Potiphar came home, she accused Joseph of trying to force himself on her, and Potiphar put Joseph in the prison where the king’s prisoners were held.But God was with Joseph, and gave him favor in the sight of the warden, who committed all the prisoners to Joseph’s charge. When the Pharaoh’s butler and baker offended him, the Pharaoh put them into the prison as well. One night, the butler and the baker each dreamed a dream. Finding them sad, Joseph asked the cause, and they told him that it was because no one could interpret their dreams. Acknowledging that interpretations belong to God, Joseph asked them to tell him their dreams. The butler told Joseph that he dreamt that he saw a vine with three branches blossom and bring forth grapes, which he took and pressed into Pharaoh’s cup, which he gave to Pharaoh. Joseph interpreted that within three days, Pharaoh would lift up the butler’s head and restore him to his office, where he would give Pharaoh his cup just as he used to do. And Joseph asked the butler to remember him and mention him to Pharaoh, so that he might be brought out of the prison, for he had been stolen away from his land and had done nothing to warrant his imprisonment. When the baker saw that the interpretation of the butler’s dream was good, he told Joseph his dream: He saw three baskets of white bread on his head, and the birds ate them out of the basket. Joseph interpreted that within three days Pharaoh would lift up the baker’s head and hang him on a tree, and the birds would eat his flesh. And on the third day, which was Pharaoh’s birthday, Pharaoh made a feast, restored the chief butler to his butlership, and hanged the baker, just as Joseph had predicted. But the butler forgot about Joseph.
Genesis chapter 37
reports that Jacob made Joseph “a coat of many colors” (כְּתֹנֶת פַּסִּים, ketonet pasim). Similarly, 2 SamuelBooks of Samuel
The Books of Samuel in the Jewish bible are part of the Former Prophets, , a theological history of the Israelites affirming and explaining the Torah under the guidance of the prophets.Samuel begins by telling how the prophet Samuel is chosen by...
reports that David
David
David was the second king of the united Kingdom of Israel according to the Hebrew Bible and, according to the Gospels of Matthew and Luke, an ancestor of Jesus Christ through both Saint Joseph and Mary...
’s daughter Tamar
Tamar (2 Samuel)
Tamar is a character in 2 Samuel in the Hebrew Bible. She was the daughter of King David, and sister of Absalom. Her mother was Maacah, daughter of Talmai, king of Geshur. According to the narrative in , she was raped by her half-brother Amnon....
had “a garment of many colors” (כְּתֹנֶת פַּסִּים, ketonet pasim). explains that “with such robes were the king's daughters that were virgins appareled.” As reports Joseph’s half-brothers assaulted him, recounts that Tamar’s half-brother Amnon
Amnon
According to the Bible, Amnon was the oldest son of David, King of Israel, with his wife, Ahinoam, who is described as "the Jezreelitess". -Rape of Tamar:...
assaulted her. And as reports that Joseph’s coat was marred to make it appear that Joseph was torn in pieces, reports that Tamar’s coat was torn.
Genesis chapter 37
Rabbi JohananYochanan bar Nafcha
Rabbi Yochanan ;...
taught that wherever Scripture uses the term “And he abode” (vayeshev), as it does in it presages trouble. Thus in Numbers
Book of Numbers
The Book of Numbers is the fourth book of the Hebrew Bible, and the fourth of five books of the Jewish Torah/Pentateuch....
“And Israel abode in Shittim” is followed by “and the people began to commit whoredom with the daughters of Moab.” In “And Jacob dwelt in the land where his father was a stranger, in the land of Canaan,” is followed by “and Joseph brought to his father their evil report.” In “And Israel dwelt in the land of Egypt, in the country of Goshen,” is followed by “And the time drew near that Israel must die.” In 1 Kings
Books of Kings
The Book of Kings presents a narrative history of ancient Israel and Judah from the death of David to the release of his successor Jehoiachin from imprisonment in Babylon, a period of some 400 years...
“And Judah and Israel dwelt safely, every man under his vine and under his fig tree,” is followed by “And the Lord stirred up an adversary unto Solomon, Hadad the Edomite; he was the king’s seed in Edom.” (Babylonian Talmud
Talmud
The Talmud is a central text of mainstream Judaism. It takes the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history....
Sanhedrin 106a.)
Rabbi Helbo
Rabbi Helbo
Rabbi Helbo was an amora who flourished about the end of the 3rd century, and who is frequently mentioned in both Talmuds. It seems that Ḥelbo was at first in Babylon, where he studied under Rav Huna, the head of the Academy of Sura, and that, like the other Babylonian amoraim, he was called "Rab"...
quoted Rabbi Jonathan
Rabbi Jonathan
Rabbi Jonathan was a Palestinian tanna of the 2nd century and schoolfellow of R. Josiah, apart from whom he is rarely quoted. Jonathan is generally so cited without further designation; but there is ample reason for identifying him with the less frequently occurring Jonathan b. Joseph Rabbi...
to teach that the words of “These are the generations of Jacob, Joseph,” indicate that the firstborn should have come from Rachel, but Leah prayed for mercy before Rachel did. On account of Rachel’s modesty, however, God restored the rights of the firstborn to Rachel’s son Joseph from Leah’s son Reuben. To teach what caused Leah to anticipate Rachel with her prayer for mercy, Rav
Abba Arika
Abba Arika was a Jewish Talmudist who lived in Babylonia, known as an amora of the 3rd century who established at Sura the systematic study of the rabbinic traditions, which, using the Mishnah as text, led to the compilation of the Talmud...
taught that Leah’s eyes were sore (as reports) from her crying about what she heard at the crossroads. There she heard people saying: “Rebecca has two sons, and Laban has two daughters; the elder daughter should marry the elder son, and the younger daughter should marry the younger son.” Leah inquired about the elder son, and the people said that he was a wicked man, a highway robber. And Leah asked about the younger son, and the people said that he was “a quiet man dwelling in tents.” So she cried about her fate until her eyelashes fell out. This accounts for the words of “And the Lord saw that Leah was hated, and He opened her womb,” which mean not that Leah was actually hated, but rather that God saw that Esau’s conduct was hateful to Leah, so he rewarded her prayer for mercy by opening her womb first. (Babylonian Talmud Bava Batra 123a.)
After introducing “the line of Jacob,” cites only Joseph. The Gemara
Gemara
The Gemara is the component of the Talmud comprising rabbinical analysis of and commentary on the Mishnah. After the Mishnah was published by Rabbi Judah the Prince The Gemara (also transliterated Gemora or, less commonly, Gemorra; from Aramaic גמרא gamar; literally, "[to] study" or "learning by...
explained that the verse indicates that Joseph was worthy of having 12 tribes descend from him, as they did from his father Jacob. But Joseph diminished some of his procreative powers in order to resist Potiphar’s wife in Nevertheless ten sons (who, added to Joseph’s two, made the total of 12) issued from Joseph’s brother Benjamin and were given names on Joseph’s account (as reports). A son was called Bela, because Joseph was swallowed up (nivla) among the peoples. A son was called Becher, because Joseph was the firstborn (bechor) of his mother. A son was called Ashbel, because God sent Joseph into captivity (shevao el). A son was called Gera, because Joseph dwelt (gar) in a strange land. A son was called Naaman, because Joseph was especially beloved (na’im). Sons were called Ehi and Rosh, because Joseph was to Benjamin “my brother” (achi) and chief (rosh). Sons were called Muppim and Huppim, because Benjamin said that Joseph did not see Benjamin’s marriage-canopy (chuppah). A son was called Ard, because Joseph descended (yarad) among the peoples. Others explain that he was called Ard, because Joseph’s face was like a rose (vered). (Babylonian Talmud Sotah 36b.)
Rabbi Levi used and to calculate that Joseph’s dreams that his brothers would bow to him took 22 years to come true, and deduced that a person should thus wait for as much as 22 years for a positive dream’s fulfillment. (Babylonian Talmud Berakhot 55b.)
Rava bar Mehasia said in the name of Rav Hama bar Goria in Rav’s name that a man should never single out one son among his other sons, for on account of the small weight of silk that Jacob gave Joseph more than he gave his other sons (as reported in ), his brothers became jealous of Joseph and the matter resulted in the Israelites’ descent into Egypt. (Babylonian Talmud Shabbat 10b; see also Genesis Rabbah 84:8.)
Noting that in Jacob asked Joseph, “Shall I and your mother . . . indeed come,” when Joseph’s mother Rachel was then dead, Rabbi Levi said in the name of Rabbi Hama ben Haninah that Jacob believed that resurrection would take place in his days. But Rabbi Levi taught that Jacob did not know that Joseph’s dream in fact applied to Bilhah, Rachel's handmaid, who had brought Joseph up like a mother. (Genesis Rabba
Genesis Rabba
Genesis Rabba is a religious text from Judaism's classical period. It is a midrash comprising a collection of ancient rabbinical homiletical interpretations of the Book of Genesis ....
h 84:11.)
Noting that dots appear over the word et (אֶת, the direct object indicator) in which says, “And his brethren went to feed their father's flock,” a midrash
Midrash
The Hebrew term Midrash is a homiletic method of biblical exegesis. The term also refers to the whole compilation of homiletic teachings on the Bible....
reinterpreted the verse to intimate that Joseph’s brothers actually went to feed themselves. (Genesis Rabbah 84:13.)
Reading in the three parallel clauses, “And a certain man found him,” “And the man asked him,” “And the man said,” Rabbi Yannai
Rabbi Yannai
R. Yannai was a Jewish sage, living during the first half of the 3d Century, and of the first generation of the Amora sages of the Land of Israel. He was a disciple of R. Judah haNasi - the sealer of the Mishnah. R...
deduced that three angels met Joseph. (Genesis Rabbah 84:14.)
Noting that reports, “And Reuben heard it,” a midrash asked where Reuben had been. Rabbi Judah
Judah ben Ilai
Judah bar Ilai, also known as Judah ben Ilai, Rabbi Judah or Judah the Palestinian , was a tanna of the 2nd Century and son of Rabbi Ilai I. Of the many Judahs in the Talmud, he is the one referred to simply as "Rabbi Judah" and is the most frequently mentioned sage in the Mishnah.Judah bar Ilai...
taught that each one of the brothers attended to Jacob one day, and that day it was Reuben's turn. Rabbi Nehemiah
Rabbi Nehemiah
Rabbi Nehemiah was an Israelite, circa AD 150 .He is attributed as the author of the Mishnat ha-Middot , making it the earliest known Hebrew text on geometry, although other historians assign to a later period by an unknown author...
taught that Reuben reasoned that he was the firstborn and he alone would be held responsible for the crime. The Rabbis taught that Reuben reasoned that Joseph had included Reuben with his brethren in Joseph’s dream of the sun and the moon and the eleven stars in when Reuben thought that he had been expelled from the company of his brothers on account of the incident of Because Joseph counted Reuben as a brother, Reuben felt motivated to rescue Joseph. And since Reuben was the first to engage in life saving, God decreed that the Cities of Refuge
Cities of Refuge
The Cities of Refuge were towns in the Kingdom of Israel and Kingdom of Judah in which the perpetrators of manslaughter could claim the right of asylum; outside of these cities, blood vengeance against such perpetrators was allowed by law...
would be set up first within the borders of the Tribe of Reuben
Tribe of Reuben
According to the Hebrew Bible, the Tribe of Reuben was one of the Tribes of Israel.From after the conquest of the land by Joshua until the formation of the first Kingdom of Israel in c. 1050 BC, the Tribe of Reuben was a part of a loose confederation of Israelite tribes. No central government...
in Deuteronomy (Genesis Rabbah 84:15.)
Reading Rabbi Eleazar contrasted Reuben’s magnanimity with Esau’s jealousy. As reports, Esau voluntarily sold his birthright, but as says, “Esau hated Jacob,” and as says, “And he said, ‘Is not he rightly named Jacob? for he has supplanted me these two times.’” In Reuben’s case, Joseph took Reuben’s birthright from him against his will, as 1 Chronicles
Books of Chronicles
The Books of Chronicles are part of the Hebrew Bible. In the Masoretic Text, it appears as the first or last book of the Ketuvim . Chronicles largely parallels the Davidic narratives in the Books of Samuel and the Books of Kings...
reports, “for as much as he defiled his father’s couch, his birthright was given to the sons of Joseph.” Nonetheless, Reuben was not jealous of Joseph, as reports, “And Reuben heard it, and delivered him out of their hand.” (Babylonian Talmud Berakhot 7b.)
Interpreting the detail of the phrase in “they stripped Joseph of his coat, the coat of many colors that was on him,” a midrash taught that Joseph’s brothers stripped him of his cloak, his shirt, his tunic, and his breeches. (Genesis Rabbah 84:16.)
A midrash asked who “took him, and cast him into the pit” in and replied that it was his brother Simeon
Simeon (Hebrew Bible)
According to the Book of Genesis, Simeon was, the second son of Jacob and Leah, and the founder of the Israelite Tribe of Simeon. However, some Biblical scholars view this as postdiction, an eponymous metaphor providing an etiology of the connectedness of the tribe to others in the Israelite...
. And the midrash taught that Simeon was repaid when in Joseph took Simeon from among the brothers and had him bound before their eyes. (Genesis Rabbah 84:16.)
Interpreting the words, “the pit was empty, there was no water in it,” in a midrash taught that there was indeed no water in it, but snakes and serpents were in it. And because the word “pit” appears twice in the midrash deduced that there were two pits, one full of pebbles, and the other full of snakes and scorpions. Rabbi Aha
Rabbi Aha
Rabbi Aha was a Jewish Amora sage of the Land of Israel, of the fourth generation of the Amora era. He resided at Lod, and was a colleague of R. Yehudah b. Pazi. Most of his work on the Halakha and Aggadah is cited in the Jerusalem Talmud and the Midrash, and very few is cited in the Babylon...
interpreted the words “the pit was empty” to teach that Jacob’s pit was emptied — Jacob’s children were emptied of their compassion. The midrash interpreted the words “there was no water in it” to teach that there was no recognition of Torah in it, as Torah is likened to water, as Isaiah
Book of Isaiah
The Book of Isaiah is the first of the Latter Prophets in the Hebrew Bible, preceding the books of Ezekiel, Jeremiah and the Book of the Twelve...
says, “everyone that thirsts, come for water.” For the Torah (in ) says, “If a man be found stealing any of his brethren of the children of Israel . . . and sell him, then that thief shall die,” and yet Joseph’s brothers sold their brother. (Genesis Rabbah 84:16.)
Rabbi Judah ben Simon taught that God required each of the Israelites to give a half-shekel (as reported in ) because (as reported in ) their ancestors had sold Joseph to the Ishmaelites for 20 shekels. (Genesis Rabbah 84:18.)
Reading “and they sent the coat of many colors, and they brought it to their father; and said: ‘This have we found. Know now whether it is your son's coat or not,’” Rabbi Johanan taught that God ordained that since Judah said this to his father, he too would hear (from Tamar in ) the challenge: Know now, whose are these? (Genesis Rabbah 84:19.)
Reading a midrash asked how many times Joseph was sold. Rabbi Judan and Rav Huna
Rav Huna
Rav Huna , a Kohen, was a Jewish Talmudist who lived in Babylonia, known as an amora of the second generation and head of the Academy of Sura; He was born about 216, died in 296-297 ).-Youth:...
disagreed. Rabbi Judan maintained that Joseph was sold four times: His brothers sold him to the Ishmaelites, the Ishmaelites to the merchants, the merchants to the Midianites, and the Midianites into Egypt. Rav Huna said Joseph was sold five times, concluding with the Midianites selling him to the Egyptians, and the Egyptians to Potiphar. (Genesis Rabbah 84:22.)
Genesis chapter 38
The MishnahMishnah
The Mishnah or Mishna is the first major written redaction of the Jewish oral traditions called the "Oral Torah". It is also the first major work of Rabbinic Judaism. It was redacted c...
taught that notwithstanding its mature content, in the synagogue, Jews read and translated Tamar’s story in . (Mishnah Megillah 4:10; Babylonian Talmud Megillah 25a.) The Gemara questioned why the Mishnah bothered to say so and proposed that one might think that Jews should forbear out of respect for Judah. But the Gemara deduced that the Mishnah instructed that Jews read and translate the chapter to show that the chapter actually redounds to Judah’s credit, as it records in that he confessed his wrongdoing. (Babylonian Talmud Megillah 25b.)
Rav Zutra bar Tobiah said in the name of Rav
Abba Arika
Abba Arika was a Jewish Talmudist who lived in Babylonia, known as an amora of the 3rd century who established at Sura the systematic study of the rabbinic traditions, which, using the Mishnah as text, led to the compilation of the Talmud...
(or according to others, Rav Hanah bar Bizna said it in the name of Rabbi Simeon the Pious, or according to others, Rabbi Johanan said in the name of Rabbi Simeon ben Yohai) that it is better for a person to choose to be executed in a fiery furnace than to shame another in public. For even to save herself from being burned, Tamar in did not implicate Judah publicly by name. (Babylonian Talmud Berakhot 43b.)
The Gemara derived from a lesson about how to give to the poor. The Gemara told a story. A poor man lived in Mar Ukba’s neighborhood, and every day Mar Ukba would put four zuz into the poor man’s door socket. One day, the poor man thought that he would try to find out who did him this kindness. That day Mar Ukba came home from the house of study with his wife. When the poor man saw them moving the door to make their donation, the poor man went to greet them, but they fled and ran into a furnace from which the fire had just been swept. They did so because, as Mar Zutra bar Tobiah
Sutra I
Mar-Zutra III, also called Mar-Zutra bar Mar-Zutra, according to the Seder Olam Zutta, was the posthumous and only son of the 30th Exilarch of Babylon, Mar-Zutra II. He lived at the beginning of the Savora period. Mar-Zutra II had been crucified on the bridge of Mahuza by King Kavadh I for trying...
said in the name of Rav
Abba Arika
Abba Arika was a Jewish Talmudist who lived in Babylonia, known as an amora of the 3rd century who established at Sura the systematic study of the rabbinic traditions, which, using the Mishnah as text, led to the compilation of the Talmud...
(or others say Rav Huna bar Bizna said in the name of Rabbi Simeon the Pious
Simeon the Just
Simeon the Just was a Jewish High Priest during the time of the Second Temple...
, and still others say Rabbi Johanan said in the name of Rabbi Simeon ben Yohai), it is better for a person to go into a fiery furnace than to shame a neighbor publicly. One can derive this from where Tamar, who was subject to being burned for the adultery with which Judah had charged her, rather than publicly shame Judah with the facts of his complicity, sent Judah’s possessions to him with the message, “By the man whose these are am I with child.” (Babylonian Talmud Ketubot 67b.)
Rabbi Johanan noted a similarity between the Hebrew verb “to break” and the name “Perez” (פָּרֶץ) in and deduced that the name presaged that kings would descend from him, for a king breaks for himself a way. Rabbi Johanan also noted that the name “Zerah” (זָרַח) in is related to the Hebrew root meaning “to shine” and deduced that the name presaged that important men would descend from him. (Babylonian Talmud Yevamot 76b.)
Genesis chapter 39
The ToseftaTosefta
The Tosefta is a compilation of the Jewish oral law from the period of the Mishnah.-Overview:...
deduced from that before Joseph arrived, Potiphar’s house had not received a blessing, and that it was because of Joseph’s arrival that Potiphar’s house was blessed thereafter. (Tosefta Sotah 10:8.)
Rav Hana (or some say Hanin) bar Bizna said in the name of Rabbi Simeon the Pious
Simeon the Just
Simeon the Just was a Jewish High Priest during the time of the Second Temple...
that because Joseph sanctified God’s Name in private when he resisted Potiphar’s wife’s advances, one letter from God’s Name was added to Joseph’s name. Rabbi Johanan interpreted the words, “And it came to pass about this time, that he went into the house to do his work,” in to teach that both Joseph and Potiphar’s wife had the intention to act immorally. Rav and Samuel differed in their interpretation of the words “he went into the house to do his work.” One said that it really means that Joseph went to do his household work, but the other said that Joseph went to satisfy his desires. Interpreting the words, “And there was none of the men of the house there within,” in the Gemara asked whether it was possible that no man was present in a huge house like Potiphar’s. A Baraita
Baraita
Baraita designates a tradition in the Jewish oral law not incorporated in the Mishnah. "Baraita" thus refers to teachings "outside" of the six orders of the Mishnah...
was taught in the School of Rabbi Ishmael that the day was Potiphar’s household’s feast-day, and they had all gone to their idolatrous temple, but Potiphar’s wife had pretended to be ill, because she thought that she would not again have an opportunity like that day to associate with Joseph. The Gemara taught that just at the moment reported in when “she caught him by his garment, saying: ‘Lie with me,’ Jacob’s image came and appeared to Joseph through the window. Jacob told Joseph that Joseph and his brothers were destined to have their names inscribed upon the stones of the ephod
Ephod
An ephod was an article of clothing, and a worship object, in ancient Israelite culture, and was closely connected with oracular practices....
, and Jacob asked whether it was Joseph’s wish to have his name expunged from the ephod and be called an associate of harlots, as Proverbs
Book of Proverbs
The Book of Proverbs , commonly referred to simply as Proverbs, is a book of the Hebrew Bible.The original Hebrew title of the book of Proverbs is "Míshlê Shlomoh" . When translated into Greek and Latin, the title took on different forms. In the Greek Septuagint the title became "paroimai paroimiae"...
says, “He that keeps company with harlots wastes his substance.” Immediately, in the words of “his bow abode in strength.” Rabbi Johanan said in the name of Rabbi Meir that this means that his passion subsided. And then, in the words of “the arms of his hands were made active,” meaning that he stuck his hands in the ground and his lust went out from between his fingernails. (Babylonian Talmud Sotah 36b.)
Rabbi Johanan said that he would sit at the gate of the bathhouse (mikvah
Mikvah
Mikveh is a bath used for the purpose of ritual immersion in Judaism...
), and when Jewish women came out they would look at him and have children as handsome as he was. The Rabbis asked him whether he was not afraid of the evil eye
Evil eye
The evil eye is a look that is believed by many cultures to be able to cause injury or bad luck for the person at whom it is directed for reasons of envy or dislike...
for being so boastful. He replied that the evil eye has no power over the descendants of Joseph, citing the words of “Joseph is a fruitful vine, a fruitful vine above the eye [alei ayin].” Rabbi Abbahu
Abbahu
Abbahu was a Jewish Talmudist, known as an amora, who lived in the Land of Israel, of the 3rd amoraic generation , sometimes cited as R. Abbahu of Caesarea . His rabbinic education was acquired mainly at Tiberias, in the academy presided over by R. Johanan, with whom his relations were almost...
taught that one should not read alei ayin (“by a fountain”), but olei ayin (“rising over the eye”). Rabbi Judah (or some say Jose) son of Rabbi Haninah deduced from the words “And let them [the descendants of Joseph] multiply like fishes [ve-yidgu] in the midst of the earth” in that just as fish (dagim) in the sea are covered by water and thus the evil eye has no power over them, so the evil eye has no power over the descendants of Joseph. Alternatively, the evil eye has no power over the descendants of Joseph because the evil eye has no power over the eye that refused to enjoy what did not belong to it — Potiphar’s wife — as reported in (Babylonian Talmud Berakhot 20a; see also Berakhot 55b.)
Genesis chapter 40
Rabbi Samuel ben NahmanSamuel ben Nahman
Samuel ben Nahman or Samuel Nahmani was a rabbi of the Talmud, known as an amora, who lived in the Land of Israel from the beginning of the 3rd century until the beginning of the 4th century. He was a pupil of R. Jonathan ben Eleazar and one of the most famous haggadists of his time...
taught that the Sages instituted the tradition that Jews drink four cups of wine at the Passover seder
Passover Seder
The Passover Seder is a Jewish ritual feast that marks the beginning of the Jewish holiday of Passover. It is conducted on the evenings of the 14th day of Nisan in the Hebrew calendar, and on the 15th by traditionally observant Jews living outside Israel. This corresponds to late March or April in...
in allusion to the four cups mentioned in which says: “‘Pharaoh’s cup was in my hand; and I took the grapes, and pressed them into Pharaoh’s cup, and I gave the cup into Pharaoh’s hand.’ And Joseph said to him: ‘This is the interpretation of it: . . . within yet three days shall Pharaoh lift up your head, and restore you to your office; and you shall give Pharaoh’s cup into his hand, after the former manner when you were his butler.” (Genesis Rabbah 88:5.)
Rabbi Eleazar deduced from the report of that “the chief baker saw that the interpretation was correct” that each of them was shown his own dream and the interpretation of the other one's dream. (Babylonian Talmud Berakhot 55b.)
Commandments
According to MaimonidesMaimonides
Moses ben-Maimon, called Maimonides and also known as Mūsā ibn Maymūn in Arabic, or Rambam , was a preeminent medieval Jewish philosopher and one of the greatest Torah scholars and physicians of the Middle Ages...
and Sefer ha-Chinuch
Sefer ha-Chinuch
The Sefer ha-Chinuch , often simply "the Chinuch" is a work which systematically discusses the 613 commandments of the Torah. It was published anonymously in 13th century Spain...
, there are no commandments
Mitzvah
The primary meaning of the Hebrew word refers to precepts and commandments as commanded by God...
in the parshah. (Maimonides. Mishneh Torah
Mishneh Torah
The Mishneh Torah subtitled Sefer Yad ha-Hazaka is a code of Jewish religious law authored by Maimonides , one of history's foremost rabbis...
. Cairo
Cairo
Cairo , is the capital of Egypt and the largest city in the Arab world and Africa, and the 16th largest metropolitan area in the world. Nicknamed "The City of a Thousand Minarets" for its preponderance of Islamic architecture, Cairo has long been a centre of the region's political and cultural life...
, Egypt, 1170–1180. Reprinted in Maimonides. The Commandments: Sefer Ha-Mitzvoth of Maimonides. Translated by Charles B. Chavel, 2 vols. London: Soncino Press, 1967. ISBN 0-900689-71-4. Sefer HaHinnuch: The Book of [Mitzvah] Education. Translated by Charles Wengrov, 1:91. Jerusalem: Feldheim Pub., 1991. ISBN 0-87306-179-9.)
Haftarah
The haftarahHaftarah
The haftarah or haftoroh is a series of selections from the books of Nevi'im of the Hebrew Bible that is publicly read in synagogue as part of Jewish religious practice...
for the parshah is Amos
Book of Amos
The Book of Amos is a prophetic book of the Hebrew Bible, one of the Twelve Minor Prophets. Amos, an older contemporary of Hosea and Isaiah, was active c. 750 BCE during the reign of Jeroboam II, making the Book of Amos the first biblical prophetic book written. Amos lived in the kingdom of Judah...
2:6–3:8.
On Shabbat Hanukkah I
When HanukkahHanukkah
Hanukkah , also known as the Festival of Lights, is an eight-day Jewish holiday commemorating the rededication of the Holy Temple in Jerusalem at the time of the Maccabean Revolt of the 2nd century BCE...
begins on Shabbat, there are two Shabatot that occur during Hanukkah. In this case, Parshah Vayeshev occurs on the first day of Hanukkah (as it did in 2009) and the haftarah is Zechariah
Book of Zechariah
The Book of Zechariah is the penultimate book of the twelve minor prophets in the Hebrew and Christian Bible, attributed to the prophet Zechariah.-Historical context:...
.
Ancient
- “The Story of Two Brothers.” Egypt, circa 1225 BCE. Reprinted in, e.g., James B. PritchardJames B. PritchardJames Bennett Pritchard was an American archeologist whose work explicated the interrelationships of the religions of ancient Israel, Canaan, Egypt, Assyria, and Babylon...
. Ancient Near Eastern Texts Relating to the Old Testament, 23–25. Princeton: Princeton University Press, 1969. ISBN 0-691-03503-2.
- HomerHomerIn the Western classical tradition Homer , is the author of the Iliad and the Odyssey, and is revered as the greatest ancient Greek epic poet. These epics lie at the beginning of the Western canon of literature, and have had an enormous influence on the history of literature.When he lived is...
. The IliadIliadThe Iliad is an epic poem in dactylic hexameters, traditionally attributed to Homer. Set during the Trojan War, the ten-year siege of the city of Troy by a coalition of Greek states, it tells of the battles and events during the weeks of a quarrel between King Agamemnon and the warrior Achilles...
Book 6 (BellerophonBellerophonBellerophon or Bellerophontes is a hero of Greek mythology. He was "the greatest hero and slayer of monsters, alongside of Cadmus and Perseus, before the days of Heracles", and his greatest feat was killing the Chimera, a monster that Homer depicted with a lion's head, a goat's body, and a...
accused of rape); Book 9 (PhoenixPhoenix (Iliad)In Greek mythology, Phoenix , son of Amyntor and Cleobule, is one of the Myrmidons led by Achilles in the Trojan War...
and father’s concubine). Greece, 8th–6th century BCE. - EuripidesEuripidesEuripides was one of the three great tragedians of classical Athens, the other two being Aeschylus and Sophocles. Some ancient scholars attributed ninety-five plays to him but according to the Suda it was ninety-two at most...
. HippolytusHippolytus (play)Hippolytus is an Ancient Greek tragedy by Euripides, based on the myth of Hippolytus, son of Theseus. The play was first produced for the City Dionysia of Athens in 428 BC and won first prize as part of a trilogy....
Athens, 428 BCE. (Phaedra'sPhaedra (mythology)In Greek mythology, Phaedra is the daughter of Minos and Pasiphaë, wife of Theseus and the mother of Demophon of Athens and Acamas. Phaedra's name derives from the Greek word φαιδρός , which meant "bright"....
false accusation of rape).
Biblical
(levirate marriageYibbum
Yibbum , or levirate marriage, in Judaism, is one of the most complex types of marriages mandated by Torah law by which, according to the law, the brother of a man who died without children has an obligation to marry the widow...
). (admission of sexual sin); (garment of many colors).
- JeremiahBook of JeremiahThe Book of Jeremiah is the second of the Latter Prophets in the Hebrew Bible, following the book of Isaiah and preceding Ezekiel and the Book of the Twelve....
(31:15 in NJPS) (refusal to be comforted for lost son of Rachel); (thrown into a pit). - DanielBook of DanielThe Book of Daniel is a book in the Hebrew Bible. The book tells of how Daniel, and his Judean companions, were inducted into Babylon during Jewish exile, and how their positions elevated in the court of Nebuchadnezzar. The court tales span events that occur during the reigns of Nebuchadnezzar,...
(interpreting dreams).
Early nonrabbinic
- PhiloPhiloPhilo , known also as Philo of Alexandria , Philo Judaeus, Philo Judaeus of Alexandria, Yedidia, "Philon", and Philo the Jew, was a Hellenistic Jewish Biblical philosopher born in Alexandria....
. On the Unchangeableness of God 25:119. AlexandriaAlexandriaAlexandria is the second-largest city of Egypt, with a population of 4.1 million, extending about along the coast of the Mediterranean Sea in the north central part of the country; it is also the largest city lying directly on the Mediterranean coast. It is Egypt's largest seaport, serving...
, Egypt, early 1st century CE. Reprinted in, e.g., The Works of Philo: Complete and Unabridged, New Updated Edition. Translated by Charles Duke YongeCharles Duke YongeCharles Duke Yonge was an English historian, classicist, and cricketer. He wrote numerous works of modern history, and translated several classical works.-Life:...
, 168. Peabody, Mass.: Hendrickson Pub., 1993. ISBN 0-943575-93-1. - JosephusJosephusTitus Flavius Josephus , also called Joseph ben Matityahu , was a 1st-century Romano-Jewish historian and hagiographer of priestly and royal ancestry who recorded Jewish history, with special emphasis on the 1st century AD and the First Jewish–Roman War, which resulted in the Destruction of...
. AntiquitiesAntiquities of the JewsAntiquities of the Jews is a twenty volume historiographical work composed by the Jewish historian Flavius Josephus in the thirteenth year of the reign of Roman emperor Flavius Domitian which was around 93 or 94 AD. Antiquities of the Jews contains an account of history of the Jewish people,...
2:2:1–2:5:3. Circa 93–94. Reprinted in, e.g., The Works of Josephus: Complete and Unabridged, New Updated Edition. Translated by William WhistonWilliam WhistonWilliam Whiston was an English theologian, historian, and mathematician. He is probably best known for his translation of the Antiquities of the Jews and other works by Josephus, his A New Theory of the Earth, and his Arianism...
, 52–57. Peabody, Mass.: Hendrickson Pub., 1987. ISBN 0-913573-86-8. - Qur'anQur'anThe Quran , also transliterated Qur'an, Koran, Alcoran, Qur’ān, Coran, Kuran, and al-Qur’ān, is the central religious text of Islam, which Muslims consider the verbatim word of God . It is regarded widely as the finest piece of literature in the Arabic language...
: 12:4–42. Arabia, 7th century.
Classical rabbinic
- Mishnah Megillah 4:10. Land of Israel, circa 200 CE. Reprinted in, e.g., The Mishnah: A New Translation. Translated by Jacob NeusnerJacob NeusnerJacob Neusner is an American academic scholar of Judaism who lives in Rhinebeck, New York.-Biography:Born in Hartford, Connecticut, Neusner was educated at Harvard University, the Jewish Theological Seminary of America , the University of Oxford, and Columbia University.Neusner is often celebrated...
, 323. New Haven: Yale University Press, 1988. ISBN 0-300-05022-4. - Tosefta: Berakhot 4:16, 18; Sanhedrin 1:3; Sotah 6:6, 9:3, 10:8; Niddah 1:7. Land of Israel, circa 300 CE. Reprinted in, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction. Translated by Jacob Neusner. Peabody, Mass.: Hendrickson Pub., 2002. ISBN 1-56563-642-2.
- Jerusalem TalmudJerusalem TalmudThe Jerusalem Talmud, talmud meaning "instruction", "learning", , is a collection of Rabbinic notes on the 2nd-century Mishnah which was compiled in the Land of Israel during the 4th-5th century. The voluminous text is also known as the Palestinian Talmud or Talmud de-Eretz Yisrael...
Peah 8a. Land of Israel, circa 400 CE. Reprinted in, e.g., Talmud Yerushalmi. Edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, vol. 3. Brooklyn: Mesorah Pubs., 2006.
- Babylonian TalmudTalmudThe Talmud is a central text of mainstream Judaism. It takes the form of a record of rabbinic discussions pertaining to Jewish law, ethics, philosophy, customs and history....
: Berakhot 7b, 34b, 43b, 55a; Shabbat 22a, 49b; Pesachim 50a; Yoma 35b; Megillah 10b, 22b; Chagigah 3a; Yevamot 34b, 59a; Ketubot 67b; Nazir 23a, 23b; Sotah 3b, 7b, 9a, 10a–11a, 13b, 36b, 43a; Baba Kama 92a; Baba Metzia 59a, 117a; Baba Batra 109b, 123a; Sanhedrin 6b, 19b, 52b, 102a, 106a; Shevuot 16b; Makkot 9a,10a, 23b; Avodah Zarah 5a, 36b; Horayot 10b; Zevachim 88b; Chullin 92a, 113a; Arachin 15b, 16a; Niddah 8b, 13a–b, 28a. Babylonia, 6th century. Reprinted in, e.g., Talmud Bavli. Edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus, 72 vols. Brooklyn: Mesorah Pubs., 2006.
Medieval
- RashiRashiShlomo Yitzhaki , or in Latin Salomon Isaacides, and today generally known by the acronym Rashi , was a medieval French rabbi famed as the author of a comprehensive commentary on the Talmud, as well as a comprehensive commentary on the Tanakh...
. Commentary. Genesis 37–40. TroyesTroyesTroyes is a commune and the capital of the Aube department in north-central France. It is located on the Seine river about southeast of Paris. Many half-timbered houses survive in the old town...
, France, late 11th century. Reprinted in, e.g., Rashi. The Torah: With Rashi’s Commentary Translated, Annotated, and Elucidated. Translated and annotated by Yisrael Isser Zvi Herczeg, 1:409–46. Brooklyn: Mesorah Publications, 1995. ISBN 0-89906-026-9. - ZoharZoharThe Zohar is the foundational work in the literature of Jewish mystical thought known as Kabbalah. It is a group of books including commentary on the mystical aspects of the Torah and scriptural interpretations as well as material on Mysticism, mythical cosmogony, and mystical psychology...
1:179a–193a. Spain, late 13th century. Reprinted in, e.g., The Zohar. Translated by Harry Sperling and Maurice Simon. 5 vols. London: Soncino Press, 1934.
- JamiJamiNur ad-Dīn Abd ar-Rahmān Jāmī also known as DJāmī, Mawlanā Nūr al-Dīn 'Abd al-Rahmān or Abd-Al-Rahmān Nur-Al-Din Muhammad Dashti who is commonly known as Jami , is known for his achievements as a scholar, mystic, writer, composer of numerous lyrics and idylls, historian, and one of the greatest...
. Joseph and Zuleika. Persia, 15th century. In, e.g., Joseph and Zuleika. Translated by Charles F. Horne. Kessinger Pub., 2005. ISBN 1-4253-2805-9.
Modern
- Thomas HobbesThomas HobbesThomas Hobbes of Malmesbury , in some older texts Thomas Hobbs of Malmsbury, was an English philosopher, best known today for his work on political philosophy...
. LeviathanLeviathan (book)Leviathan or The Matter, Forme and Power of a Common Wealth Ecclesiasticall and Civil — commonly called simply Leviathan — is a book written by Thomas Hobbes and published in 1651. Its name derives from the biblical Leviathan...
, 3:36. England, 1651. Reprint edited by C. B. MacphersonC. B. MacphersonCrawford Brough Macpherson O.C. M.Sc. D. Sc. was an influential Canadian political scientist who taught political theory at the University of Toronto.-Life:...
, 454. Harmondsworth, England: Penguin Classics, 1982. ISBN 0140431950. - Moshe Chaim LuzzattoMoshe Chaim LuzzattoMoshe Chaim Luzzatto , also known by the Hebrew acronym RaMCHaL , was a prominent Italian Jewish rabbi, kabbalist, and philosopher.-Padua:Born in Padua at night, he received classical Jewish and Italian educations, showing a...
Mesillat YesharimMesillat YesharimThe Mesillat Yesharim is an ethical text composed by the influential Rabbi Moshe Chaim Luzzatto . It is quite different from Luzzato's other writings, which are more philosophical....
, ch. 4. Amsterdam, 1740. Reprinted in Mesillat Yesharim: The Path of the Just, 55. Jerusalem: Feldheim, 1966. ISBN 0-87306-114-4. - Irving Fineman. Jacob, An Autobiograhical Novel. New York: Random House, 1941.
- Thomas MannThomas MannThomas Mann was a German novelist, short story writer, social critic, philanthropist, essayist, and 1929 Nobel Prize laureate, known for his series of highly symbolic and ironic epic novels and novellas, noted for their insight into the psychology of the artist and the intellectual...
. Joseph and His BrothersJoseph and His BrothersJoseph and His Brothers is a four-part novel by Thomas Mann, written over the course of 16 years. Mann retells the familiar stories of Genesis, from Jacob to Joseph , setting it in the historical context of the Amarna Period...
. Translated by John E. WoodsJohn E. WoodsJohn E. Woods is a translator who specializes in translating German literature, since about 1978. His work includes much of the fictional prose of Arno Schmidt and the works of contemporary authors such as Ingo Schulze and Christoph Ransmayr...
, 14–15, 17–18, 36–37, 43–92, 130, 257, 269-71, 274–75, 303-04, 309, 315–1107, 1254–86. New York: Alfred A. Knopf, 2005. ISBN 1-4000-4001-9. Originally published as Joseph und seine Brüder. Stockholm: Bermann-Fischer Verlag, 1943. - A. M. KleinA. M. KleinAbraham Moses Klein was a Canadian poet, journalist, novelist, short story writer, and lawyer. He has been called "One of Canada's greatest poets and a leading figure in Jewish-Canadian culture."...
. “Joseph.” Canada, 1944. Reprinted in The Collected Poems of A.M. Klein, 11. Toronto: McGraw-Hill Ryerson, 1974. ISBN 0-07-077625-3. - Donald A. Seybold. “Paradox and Symmetry in the Joseph Narrative.” In Literary Interpretations of Biblical Narratives. Edited by Kenneth R.R. Gros Louis, with James S. Ackerman & Thayer S. Warshaw, 59–73. Nashville: Abingdon Press, 1974. ISBN 0-687-22131-5.
- Elie WieselElie WieselSir Eliezer "Elie" Wiesel KBE; born September 30, 1928) is a Hungarian-born Jewish-American writer, professor, political activist, Nobel Laureate, and Holocaust survivor. He is the author of 57 books, including Night, a work based on his experiences as a prisoner in the Auschwitz, Buna, and...
. “Joseph, or the Education of a Tzaddik.” In Messengers of God: Biblical Portraits & Legends, 139–73. New York: Random House, 1976. ISBN 0-394-49740-6. - Edward L. Greenstein. “An Equivocal Reading of the Sale of Joseph.” In Literary Interpretations of Biblical Narratives: Volume II. Edited by Kenneth R.R. Gros Louis, with James S. Ackerman, 114–25. Nashville: Abingdon Press, 1982. ISBN 0-687-22132-3. *Adele Berlin. Poetics and Interpretation of Biblical Narrative, 60–61. Sheffield: The Almond Press, 1984. ISBN 0-907459-24-2.
- Marc Gellman. “The Coat of Many Colors.” In Does God Have a Big Toe? Stories About Stories in the Bible, 61–64. New York: HarperCollins, 1989. ISBN 0-06-022432-0.
- Aaron WildavskyAaron WildavskyAaron Wildavsky was an American political scientist known for his pioneering work in public policy, government budgeting, and risk management....
. Assimilation versus Separation: Joseph the Administrator and the Politics of Religion in Biblical Israel. New Brunswick, N.J.: Transaction Publishers, 1993. ISBN 1-56000-081-3. - Francine RiversFrancine RiversFrancine Sandra Rivers is an American author of fiction with Christian themes, including inspirational romance novels. Prior to becoming a born-again Christian in 1986, Rivers wrote historical romance novels...
. Unveiled: Tamar. Wheaton, Ill.: Tyndale House Publishers, 2000. ISBN 0-8423-1947-6. - Joseph TelushkinJoseph TelushkinJoseph Telushkin is an American rabbi, lecturer, and author.-Biography:Telushkin attended the Yeshiva of Flatbush, was ordained at Yeshiva University, and studied Jewish history at Columbia University....
. The Ten Commandments of Character: Essential Advice for Living an Honorable, Ethical, Honest Life, 91–94, 129–32. New York: Bell Tower, 2003. ISBN 1-4000-4509-6. - Robert AlterRobert AlterRobert Bernard Alter is an American professor of Hebrew language and comparative literature at the University of California, Berkeley, where he has taught since 1967.-Biography:...
. The Five Books of Moses: A Translation with Commentary, xx, xxii–xxiii, xl, 206–29. New York: W.W. Norton & Co., 2004. ISBN 0-393-01955-1. - Suzanne A. Brody. “Brothers-in-arms.” In Dancing in the White Spaces: The Yearly Torah Cycle and More Poems, 71. Shelbyville, Kentucky: Wasteland Press, 2007. ISBN 1-60047-112-9.
- Esther JungreisEsther JungreisEsther Jungreis is the founder of the international Hineni movement in America. A Holocaust survivor, she has made it her life's mission to bring back Jews to Orthodox Judaism.-Biography:...
. Life Is a Test, 106–12, 240–41. Brooklyn: Shaar Press, 2007. ISBN 1-4226-0609-0.
Texts
Commentaries
- Academy for Jewish Religion, California
- Academy for Jewish Religion, New York
- Aish.com
- American Jewish University
- Bar-Ilan University
- Chabad.org
- Department for Jewish Zionist Education
- eparsha.com
- Jewish Theological Seminary
- Miriam Aflalo
- MyJewishLearning.com
- Orthodox Union
- Parshah Parts
- Rabbi Shmuel Herzfeld
- Reconstructionist Judaism
- Sephardic Institute
- Shiur.com
- Tanach Study Center
- Torah.org
- Union for Reform Judaism
- United Hebrew Congregations of the Commonwealth
- United Synagogue of Conservative Judaism