Professor Schneider writes about an interesting dichotomy. When Moses was born, he was described as beautiful. The sages (Sotah 12a) compare this to the light that God saw as good. Yet Moses described himself to God as slow of speech and slow of tongue. Professor Schneider considers different understandings of what this means.
The book of Exodus begins with a statement that the Israelites have become too numerous, and that we (Egypt) need to do something about that. James Loeffler raises the question of whether Pharaoh is evil or simply misguided. What is the real reason for Pharaoh’s fear? He cites Kohelet, who “warned against pretensions to wisdom that lead to self-destruction.” The Hebrew text is not exactly clear.
Moses refuses the mission of leading the Israelites to freedom 4 times. In the second one, he says “But they will not believe me. They will not listen to me. The will say, ‘God did not appear to you.’” The first reason is interesting because God has already assured him that they would listen. The sages also consider whether Moses is guilty of lashon hara, for the sign of his hand turning white. Then they are concerned about Moses’ sense of his own inadequacy
Joseph weeps more than anyone else in the Torah; 7 times in fact. And no matter how much he tries to make amends to his brothers, they still fear that he will seek his revenge. Power and the lack of it are the root of evil in the world – power may be necessary but it also alienates, causing suspicion and mistrust.
Rabbanit Jacob starts with the observation that women are obligated to perform time-bound mitzvoth in 3 holiday mitzvoth – lighting the Chanukah candles, the Arbah Kossot on Pesach, and the Mikrah Megillah on Purim. She ties the lighting of the Chanukah lights to the narrative of Chanukah, who was slaughtered with her children by the Greeks.
Rabbi Mirvis observes that there are some differences between Pharaoh’s description of his dreams and the reality of his dreams. These are minor differences. Yet, Joseph proved his veracity to Pharaoh by explaining them correctly. This message – being careful to evaluate all of the facts – is relevant today as well as in the Torah
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