Parashat Vayeshev

Erev Shabbat, 30 November 2007
Week of 25 November to 1 December 2007
Torah portion: Gen. 37:1-40:23
Haftarah: Amos 2:6-3:8
Readings for the First Sunday of Advent, December 2: Isa. 2:1-5, Psa. 122,Rom. 13:11-14, Matt. 24: 37-44

The headlines read, “Joseph and the Amazing Technicolor Dreamcoat enjoys a revival and comeback on London’s stage.” This particular musical is one of Sir Andrew Lloyd Webber’s most popular works. Several of Webber’s productions revolve around the theme of the triumph of the underdog, and ‘Joseph’ is exactly this kind of story. The musical continues to surface every few years to play to full houses in London, New York, Toronto, and other theaters around the globe. I have seen the play three times. Along with the other patrons, I find myself whisked back in time as the story of Jacob and his sons unfolds.

The main character is neither Joseph nor his father Jacob, the patriarch of the twelve tribes of Israel, nor the eleven brothers. The main character in this work is the narrator who sings the play into being. As the story unfurls, the audience is privy to the comedic escapades of Joseph and his brothers through a series of catchy show tunes, special effects, and costume changes. However, beneath the raucous humor, energetic dance numbers, and theatrical props, is the dark story of betrayal, murderous thoughts, kidnapping, jealousy, resentment, and envy. This familiar story from the book of Genesis is a page-turner with all the characteristics of a whodunit mystery.

The passage from Genesis coincides with the first Sunday of Advent whose readings encourage us to enter into a state of watchfulness and attentiveness so to be predisposed to enter into a state of preparation. Vayeshev mirrors the theme of observance, but there are other themes such as revelation, redemption, and salvation which emerge against the backdrop of treachery, betrayal, and oppression. However, the overarching element that bridges the gap between human frailty and Divine intervention is dreams. From the very beginning, it is apparent that dreams are the glue that holds the story together. Plaut notes, “Joseph dreamt. Six dreams (two by Joseph, two by the prisoners, and two by Pharaoh) which lend suspense to the story. While dreams are now studied as keys to hidden layers of personality, they were formerly thought to be prophetic.”1 Plaut observes that in ancient times, “Dreams were thought to be signs of divine powers” and a means by which God communicated with pious persons.2

Not everyone is thrilled with Joseph’s interpretation of his dreams. In Genesis 37:1-10, Joseph informs his family that they will eventually be bowing down to him. No wonder they wanted to get rid of him for his arrogance and superiority complex. We all know people who exude overconfidence and demonstrate a know-it-all demeanor. Later we discover that Joseph’s dreams accurately reflect the future. However, the source of irritation is not the dreams but the way in which they are related.

The first two dreams do not capture the struggle, loneliness, and despair that characterize the middle of the story. Instead, the dreams are those that are the ‘happily-ever-after’ type. What did Joseph have to endure so that he could complete the transition from slave to ruler? The haftarah for Vayeshev from Amos 2:6-3:8 is a perfect fit for the Joseph story. Plaut tells us, “The sidra relates how Joseph’s brothers conspired to sell him into slavery; in the first verse of this haftarah, Amos castigates wealthy Israelites for selling the tzaddik [the innocent] into slavery. This phrase provides a link to Joseph who is called tzaddik [righteous] in the Talmud.” 3 In Amos 2:9-10 we read, “Yet it was I who destroyed the Amorites before them who were tall as cedars and sturdy as oaks! I destroyed their fruit on top, and destroyed their roots beneath, and it was I who brought you up out of the land of Egypt.” In other words, God allows the innocent to triumph over those who oppress them. The children of the Almighty triumph because of their faithfulness, not because of their military expertise. Joseph endured suffering at the hands of his brothers because of their jealousy and envy; thus, he was righteous. As a child of God, he triumphed, in part because of his innocent nature.

What can we learn from this story, and how does it speak to us in our contemporary time? To say that Joseph came from a dysfunctional family is an understatement. Here we have a concrete example of a family fraught with favoritism, sibling rivalry, deceit, and emotional turbulence. Somehow, despite—or rather because of—the trials and tribulations, Joseph the spoiled son grows up. Yes, he was irritating but he was only a boy, and God chose to favor him with the ability to dream dreams and interpret them correctly. Maybe his time away from the doting affection of his father caused him to reflect and examine his actions. Perhaps Jacob could begin to understand the gifts of his other sons more clearly without the distraction of his youngest son. The emotional pain caused by the concern for the lost one has a positive effect on the perpetrators. The brothers are rehabilitated because they have learned compassion.

It seems to me, we tend to be suspicious of dreamers. They have the ability to reside on wholly different planes where the inexplicable and intangible walk hand in hand. Without dreamers, our lives would be dull and lifeless. In Joseph’s case, his dreams were direct communications from God, and this ability gave him the strength to endure all of the trials that he experienced. We can take solace in the fact that we can also find the strength to triumph in the face of adversity when we keep God nearby.

For Reflection and Discussion: [1] With which of the characters in the Joseph story do you most identify? [2] What role do dreams play in your life? [3] What lessons have you learned from the dreamers in your life?

1 W. Gunther Plaut. The Torah: A Modern Commentary. Revised Edition (New York: URJ Press, 2006), p. 246.
2 Ibid., p. 258-259
3 Ibid. 263

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This week’s teaching commentary was prepared by
Marilyn-Ann Elphick, RN, MDiv, ThD (cand.); Director of Chaplaincy Services and Campus
Minister, University of St. Michael’s College, Toronto, Canada. Bat Kol Alumna, 2007.