When Jacob, on his deathbed, blesses his sons, 5 of those blessings relate to foods, underscoring the diversity of resources and produce in the land of Israel. He cites Rashi in interpreting the text.
Rabbi Enkin presents an interesting dichotomy: while this week’s parashah and Talmud rulings indicate that grandchildren are to be considered as one’s actual children, Midrash states that one’s father must be honored first before the grandfather. There is considerable dialogue on this subject.
Wicked Take on Hanukkah by the Maccabeats
A Hasmonean Take by The Maccabeats!
https://www.youtube.com/watch?v=6YSOZP_M6eM
In the parasha, Judah pleads on behalf of his brother Benjamin, Joseph reveals himself to his brothers, Jacob travels to Egypt, and Joseph’s leadership of Egypt saves lives while converting all Egyptians into bondmen.
Rabbi Sacks writes that in the parashah, Joseph is the object of the actions of others—the hurtful acts by his brothers against him, the actions of Potiphar’s wife–rather than his own. In contrast, the actions that are his—dreaming, running Potiphar’s house, interpreting the dreams of others—are attributed explicitly to God. In this way, Joseph is a unique figure in the Tanakh. The few times when he tried to control his own fate backfired. This is a paradox.
Rabbi Sacks summarizes an essay by Rabbi Saul Berman on the meaning of the 3 times the verb Vayigash is used in the Tanakh: when Abraham hears of God’s intention to destroy Sodom and Gemorrah, when Joseph claims Benjamin as his personal slave, and when Elijah confronts the 450 prophets of Baal.
Why is Jacob the father of our people when it was Abraham who started the journey, Isaac with his supreme faith, Joseph who saved the clan from famine, Moses the great leader…Most of our image of Jacob comes from Midrash, which views the narrative in black and white. Rabbi Sacks cites Deuteronomy 4:25, “when you have children and grandchildren, and have been established in the land for a long time, you might become decadent;” namely, Israel must never forget its past.
Rabbi Stillman writes of Jacob’s legitimate fear of Esau, considering the unjustness of his treatment towards his older brother. Yet, when they encounter each other, they reaffirm their humanity and their relation of the divine.