Search URJ.org and the other Reform websites:

Deception

Who Is the Supporting Cast in the Story of Your Life?

I am a rabbi because of a game of catch I played at camp with a rabbi more than three times my age. ... Others people who have changed my direction are like supporting actors in my life. ... In Parashat Vayeishev, Joseph goes out searching for his brothers who are supposed to be in the field tending the flock. ... Along the way he meets a man whose name we never know: The Torah refers to him simply as ha-ish, ”the man” who saw Joseph wandering in the field (Gen. 37:15). 

D'var Torah By: 
Free Will and God's Control of Our Destiny
Davar Acher By: 
Rabbi Jeff Goldwasser

As we read Parashat Vayeishev, Rabbi Dan Moskovitz challenges us to ask ourselves, “Who are the people past or present who at critical crossroads in your life’s journey gave you directions, held your hand, and walked a bit of the journey with you?” ... He recalls various influential people in his life. ... Rabbi Moskovitz compares such people to ha-ish, "the (unnamed) man" who guided Joseph to discover his destiny. I want to suggest, though, that ha-ish was not quite like the people that I can identify from my past. ... By contrast, ha-ish was just an anonymous stranger who told Joseph that he had seen his brothers ... head toward Dothan. 

A Divine Moment When Heaven and Earth Touch

This week's Torah portion, Vayeitzeidescribes the first part of the journey of the biblical Jacob. Fleeing the wrath of his brother, whose birthright he purchased and whose blessing he stole, Jacob is “heading for the exits.” Fleeing his home, along the way he stops and dreams of angels and God. Jacob awakens from his dream with a start and declares to no one in particular: Achein yeish Adonai bamakom hazeh v’anochi lo yadati, “Surely God is in this place and I [“I” is repeated] did not know it!” (Gen. 28:16).

D'var Torah By: 
Is Jacob’s Vow to God Conditional?
Davar Acher By: 
Rabbi Marc Saperstein

Looking at Parashat Vayeitzei, I’d like to focus on an aspect of this intriguing narrative of Jacob’s dream and its immediate aftermath: the vow that Jacob articulates in response to the stunning encounter with the divine Presence. It is a bit disturbing that the vow Jacob articulates in response to this encounter is totally conditional: “If God is with me and watches over me on this path that I am taking and gives me bread to eat and clothes to wear, and if I return safely to my father’s house, then will the Eternal be my God” (Gen. 28:20-21). 

Teaching Children According to Their Own Way

My wife and I have three children, two boys and a girl. ... Each one argues that a certain rule may apply to the other two siblings, but it does not apply to him/her because he/she is our favorite. ... In this week’s Torah portion, Tol’dot, Isaac and Rebekah, the parents of twin boys Jacob and Esau  show favoritism to one child over the other. From the outset we are told that these two children are very different beings.

D'var Torah By: 
Great Growth Can Come From Great Struggle
Davar Acher By: 
Cantor Ellen Dreskin

Parashat Tol’dot rarely goes by without someone asking,“How can we receive our name (Yisrael) from someone as manipulative and easily sucked into deceit as Jacob appears to be in this week’s parashah?” And who is really to blame? In deceiving Isaac, was Rebekah only doing her part to manifest the prophecy that she heard from God? Was Isaac really deceived, or did he also knowingly give Jacob the blessing that was supposed to have been given to Esau, his firstborn? And why did Jacob, our “hero,” dive so willingly into his mother’s plan to lie to Isaac?

Jacob Awakens to the Sexual Assaults Suffered by His Children

In Parashat Vayeishev, we read that Joseph suffers sexual harassment at the hands of Potiphar’s wife. Joseph is the patriarch Jacob’s second child to face sexual violence, after his daughter Dinah was raped (Gen. 34). In this midrashic monologue, we wonder how Jacob reacted to the news of what happened to Dinah:   

D'var Torah By: 
When Men Look At How They Treat the Women in Their Families
Davar Acher By: 
Rabbi David S. Widzer

Through the gift of modern midrash, Rabbi Kipnes grants our ancestor, Jacob, the opportunity to teach an important lesson about Parashat Vayeishev. With regret at his previous failure to be truly present for his daughter in the face of sexual violence, Jacob voices the responses we hope we would give when confronted with such a terrible situation today. Jacob acknowledges, too late, the role he could have played as an ally and supporter. 

How Can We Avoid Conflict Among Siblings?

Have you ever wanted to kill (or seriously harm) your brother (or sister, or other relative)? The Book of Genesis is replete with enough examples of intended fratricide that we ought to take notice.

D'var Torah By: 
Listening Deeply for the Voices of Our Matriarchs
Davar Acher By: 
Rabbi Eleanor Steinman

Each year, as we reflect on the Torah, our understanding of it is influenced by the times in which we read it. This year, our society is attuned to #MeToo stories of horrific experiences that have come to light. These stories highlight the importance of listening deeply for the voices of victims, those who are not powerful, those who tell their stories, and those who may not yet be ready to share. With this in mind, I want to explore the introduction of two of our matriarchs, Leah and Rachel in Parashat Vayeitzei. 

Isaac Remembers When He Ended It with Abraham

In Parashat Tol’dot, Isaac is described as having “weak eyes,” which is considered a metaphor for his inability to see what his twin sons Jacob and Esau needed from him (Gen. 27:1). Why was he so poorly prepared to father his boys? In this midrashic monologue, Isaac gives us a clue as he reflects upon his relationship with his own father.

D'var Torah By: 
A Space for Presence and for Love: Be’er-Lachai-Roi
Davar Acher By: 
Rabbi Ilene Harkavy Haigh

In our Torah portion this week, Tol’dot, we learn that “Isaac had grown old and his eyesight had dimmed” (Gen. 27:1) compromising his ability to differentiate between his two sons. Does this explain how he, “inadvertently” blesses Jacob instead of Esa

Ensuring the Success or Failure of Dreams

Reading Parashat Vayeishev and other dream-filled portions in Genesis, we wonder if it’s possible to influence a dream’s prophecy rather than passively waiting for the outcome to unfold. The upcoming holiday, Hanukkah, provides a clue.

D'var Torah By: 
From Joseph’s Dreams to the Dreamers of Today
Davar Acher By: 
Rabbi Bonnie Margulis

The story of Joseph and his prophetic dreams in Parashat Vayeishev is familiar to us all, even iconic. It is the beginning of the foundational story of the Jewish people – the 430-year sojourn in Egyptian slavery leading to the Exodus and the coming together as God’s people at Mt. Sinai. Without Joseph and his dreams, the children of Israel would never had ended up in Egypt in the first place.

But Wait, There’s More!

In Vayeitzei, Jacob encounters God in a dream, thus advancing the biblical journey of our people learning from and following the instruction of God. After the biblical era, our Sages found a way to expand our understanding of the Torah and its teachings. 

D'var Torah By: 
The Awesome Presence of God
Davar Acher By: 
Rabbi Dan Moskovitz

In Vayeitzei, Jacob learns that he is not the center of his own universe when he encounters God in a dream. Jacob’s understanding of God in this moment is really an understanding of himself as inspirable from the divinity that is all around him and within him.

Genuine Forgiveness Despite a Grave Wrong

In Tol’dot we learn that Jacob, the homespun man, is wilier than his brother Esau, the skilled hunter. While Jewish commentators ascribed many negative traits and behaviors to Esau, a later portion reveals his positive ability to forgive.

D'var Torah By: 
Two Sides of the Same Coin
Davar Acher By: 
Rabbi Judith L. Siegal

Jacob and Esau had different traits even in the womb. Jacob is the brother who gains the favor of the Rabbis ultimately, but in Tol’dot, he is conniving and conspiring. Esau is viewed by the biblical author as “impetuous and brash” and by later commentators as a “wild beast.” The words in Tol’dot imply that their character was inescapable.  

Growing Up as the Favorite Son

Parashat Vayeishev introduces the Joseph saga. When it begins, Jacob’s 11th son, Joseph, is a 17-year-old shepherd working in the fields alongside his older brothers. The text’s description of him as a “youth,” na-ar, is apt, both biologically and emotionally. As Avivah Gottlieb Zornberg writes: “Joseph behaves with the narcissism of youth, with a dangerous unawareness of the inner worlds of others” (Zornberg, Genesis: The Beginning of Desire [Philadelphia: JPS,1995], p. 253). He consciously tells Jacob malicious tales about the brothers and by wearing the beautiful, multicolored coat (or ornamental tunic) that Jacob has given him, flaunts the fact that he is the favorite son. It is thus not surprising that when Joseph’s brothers see that their father loves him more than they, they come to hate Joseph (Genesis 37:4).

D'var Torah By: 
Learning to Do the Right Thing
Davar Acher By: 
Rebecca Reice

Joseph is not the only figure acting out of self-interest and later gaining an improved understanding of himself and his actions in Parashat Vayeishev. In the middle of the Joseph narrative, we find a story of levirate marriage: the story of Tamar and Judah. Er, Tamar’s husband and Judah’s oldest son, dies before they have any children. As the law of the Torah instructs (Deuteronomy 25:5-6), her husband’s brother, Onan, marries her and the two are meant to conceive a child in the name of his dead brother. Onan refuses and dies childless, like his brother. Judah is distraught and resolves to prevent Tamar from marrying his third son, Shelah, lest he also die. Tamar, upon realizing the wrong being done to her and to Er, resolves to conceive a child through her father-in-law. She tricks Judah into doing the right thing. 

Pages

Subscribe to RSS - Deception