Rabbi Sacks considers the repetitive theme of disguise that appears in this parashah. First, Jacob disguised himself as Esau, when asking Isaac for his blessing. Second, Laban disguised Leah as Rachel. Third, Tamar disguises herself as a prostitute to gain access to Judah.
Professor Hauptmann considers the meaning of the phrase vahinahem Yehudah – usually translated as “Judah was comforted” after the death of his wife. Yet the root can also mean “regretted”, which implies that Judah regretted promising to marry Tamar to Shelah. Then Judah returns to Timnah for the sheep shearing, where he met his first wife. The text indicates that “it was reported to her [Tamar] that her father-in-law had gone to a sheep-shearing”. Professor Hauptmann questions why this was reported to her. Did the community intend for Tamar and Judah to connect?
Rabbi Silber introduces another perspective on the narrative of Joseph and Potiphar’s wife. Besides the traditional understanding that Joseph was challenged by lust, he was undoubtedly lonely and bereft, having been cast off by his family, and Potiphar’s wife represented a familial connection. This connection was facilitated by Potiphar’s trust in him.
Jacob “refused to be comforted” at the news of Joseph’s death. Yet the Talmud indicates that grief should not be endless. Midrash elaborates that one can be comforted for one who is dead, but not for one who is still living. Rabbi Sacks points out that Jacob refused to be comforted because he had not yet given up hope that Joseph was still alive
Rabbi Perez questions why Esau has the reputation for great evil, yet no real evidence of his evil deeds appears in the Tanakh. Esau is portrayed is somewhat “uncouth”, rather than a truly bad person. The answer lies in the use of the word listom, to be so evil as to plot revenge rather than just to be angry
Rabbi Levin observes an imbalance between speech and silence, and what it reflects about power and action. In particular, Jacob’s plans and speech are prominent, whereas the women, who are central to the narrative have no voice. What does it mean to speak in a world where being heard constitutes power while being silenced means marginalization?
Rabbi Sacks writes that the Sages attributed the institution of evening prayer to this parashah, based on 2 words; vayifga – encountered, or entreated, and bamakom – the place, for God. While Abraham represents the morning and Isaac represents the afternoon, Jacob represents the night – a time of fear and flight and darkness
Rabbi Adlerstein questions what Yaakov was actually asking for, when he asks God to guard him. In the bikat kohanim, the brachah is presented before the shemirah, or guarding. Yaakov uses the reverse of this order, when he says “If G-d will be with me, will guard me on this way that I am going; [if He] will give me bread to eat and clothes to wear, and I return in peace to my father’s house, and Hashem will be Elokim to me…”.
Rachel Speaks: A Poem
Rabbi Sacks presents the interesting conundrum of Jacob’s name change: Twice his name is changed from Jacob to Israel, yet in the Torah he continues to be called Jacob. Furthermore, unlike Abraham and Sarah, whose names were amended by an additional letter, Jacob’s new name is completely different. He raises the concept of desiring to be someone else, as in sibling rivalry.