Professor Judith Hauptmann: Vayeshev Judah and Tamar: Writing the Story

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: Vayeshev

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.

Rabbi Jonathan Sacks, z/l: Vayeshev Refusing Comfort, Keeping Hope

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 Doron Perez: Vayishlach The Choice to Grow or to Blame

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 David Levin: Vayishlach Voice and Voicelessness in Parshat Vayishlach

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 Jonathan Sacks, z’l: Vayetse Encountering God

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 Yitzchok Adlerstein: Vayeitze What Did Yaakov Ask For?

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…”.

Rabbi Rachel Barenblat: Vayeitze

Rachel Speaks: A Poem

Rabbi Jonathan Sacks: Vayishlach No Longer Shall You be Called Jacob

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.

Rabbi Bernie Fox: Toldot What’s So Important About the Soup?

Rabbi Fox observes that the references to “red” in this parashah are prominent: the soup is “very red”. Esav later acquires Edom, which is “red”. He questions why the color is so important. The emphasis on the color “red” is not because the color itself is important, but because it is a tool for remembering the incident, wherein Esau so easily sold his birthright for food.