Parashat Vayeshev (Gen. 37:1-40:23)
The near-epic Vayashev is beautifully clothed in symbolism. As the narrative unfolds, we learn how Joseph, the 17 year-old son of Jacob was treated with much affection and even esteem by his father, Jacob. One of the many reasons for such treatment was that his beloved Rachel was alive when she gave birth to Joseph. Though Jacob loved his younger brother, Benjamin, for the same reason, that regard was somewhat diminished by the fact that Rachel had died bringing Benjamin into the world.
According to Seder Olam, Jacob had already reached the age of one-hundred-eight when Joseph turned seventeen. Jacob doted on Joseph because, "He was the son of his old age”, a phrase that reflects contemporary behavior wherein an older father, aware of his mortality will default to indulgent parenting, hoping the new child will carry on his legacy. In addition, Jacob recognized Joseph’s intelligence and believed he was destined for greatness, so he made sure he was schooled in the ancient secrets passed down from before the Flood:
“[Joseph] was a wise son to him—all that he had learnt from Shem and Eber he taught him…” — Genesis Rabbah 84:8
When Jacob presents Joseph with the ketonet passim, a beautifully designed garment, the act aggravates an already tense situation prompted by Joseph’s decision to share his dreams in which he appears to be exalted above his brothers. In one dream, their sheaves of grain bow to his sheaf, and in another, the sun, moon, and stars bow to him. The latter dream portrays his parents and his siblings submitting to him.
The tipping point for the brothers' attitude toward Joseph came when he was sent to determine how his siblings were doing and gave his father an evil report, accusing them of breaking the Noachide law against eating the limb of a living animal. (see Breshith Rabbah 84)
Some commentaries defend the brothers against Joseph’s claims. There is no suggestion that he had made up the accusations whole cloth, rather he misunderstood what he had witnessed. In the case of breaking the Noachide prohibition against animal cruelty, it is said that the animals in question had been attacked by a predator and the brothers had discovered the carcasses, after the fact.
The mixture of jealousy witnessed in the bounty of favors bestowed on Joseph, along with his boastful dreams followed by his slanderous allegations were seen as motive enough to action for the sake of their future as a nation. They were well-aware of God’s promise given to their great-grandfather Avraham:
“Know well that your offspring shall be strangers in a land not theirs, and they shall be enslaved and oppressed four hundred years; but I will execute judgment on the nation they shall serve, and in the end they shall go free with great wealth.” - Gen. 15:13-14
Joseph’s brothers were convinced he endangered that destiny. Rather than see Joseph as a budding prophet, they viewed him as dangerously delusional. Instead of someone who possessed wisdom beyond their years, they only saw a self-centered brat. Jewish historian Ken Spiro references Sforno on Genesis 37:18 when he tell us the brothers well understood that, “…every generation had a few bad apples." There was Ishmael and Esau, for example. To their eyes, Joseph could have easily been another troublemaker.
The Talmud takes the broad view of this family drama. The Creator's plan is woven into the very fabric of creation, from a pattern that would send Joseph and his family to eventually migrate to Egypt:
“ His brothers became jealous of him and the matter unfolded and our forefathers descended to Egypt.” (Talmud, Shabbat 10b:7)
Before we advance any further, we need to recall the intriguing garment that Jacob gave to Joseph at the beginning of this Torah portion. The Hebrew text describes it as a ketonet pasim, variously translated by Rashi as a tunic of fine wool, the Ramban describes it as having a checkerboard pattern, while other commentators, such as Malbim, simply call it a long colorful cloak. There is even a tradition that it was part of the garments of Adam, passed down to his descendants, eventually to Jacob. This richly ornamental garb, called ketonet pasim is quite special.
The word pasim reveals that this marvelous tunic and the sale of Joseph are used by HaShem to initiate the epic Exodus Exile.
According to Rashi, each Hebrew letter in pasim is a prophetic allusion to the four transactions—read from bottom to top--that sent Joseph to Egypt:
Peh - Potipher, the Egyptian priest who purchases him as a slave
Samech - Socharim, the merchants who purchased him from…
Yud - Ismaelites who purchased Joseph from…
Mem - Midianites who bought him from his eleven brothers.
Here is where we pick up the narrative thread that ties together key events in Parashat Vayeishev. The numerical value of letters and words known as gematria offers compelling clues. For example, the gematria of the word pasim is 190. We will look again at the promise spoken to Avraham:
“Know well that your offspring shall be strangers in a land not theirs, and they shall be enslaved and oppressed four hundred years; but I will execute judgment on the nation they shall serve, and in the end they shall go free with great wealth.” - Gen. 15:13-14
The above response was given to Avraham when he asked how he could really know that the land where he stood, the land of Canaan, would be inherited by his descendants. The gematria for the name Canaan is 190.
Now, keep in mind the above prophecy, especially the reference to the experiences of Avraham’s offspring. How they will be...
“…enslaved and oppressed four hundred years; but I will execute judgment on the nation they shall serve, and in the end they shall go free with great wealth.”
That four-hundred year period, including oppression, servitude, judgment on the nation that perpetuated it, and eventual freedom with great wealth, all sounds very much like the Egyptian exile and eventual Exodus. If you read Genesis 15:13 carefully the prophecy impacts all of Avraham’s descendants. In other words, Isaac and Jacob, as well as his children are included. Thus, the 400 years begins with the birth of Isaac. Any nine-year-old yeshiva student will tell you that the actual number of years that the 12 Tribes lived in Egypt was only 210 years.
How do we know this?
One source is the authentic Jewish Chronology known as Seder Olam. In addition simple math will show the following:
From Isaac birth until the birth of Jacob……..60 years
From Jacob’s birth to his arrival in Egypt…..130 years
60 years + 130 years =190 years
400 years - 190 = 210 years
And the gematria of the word pasim is 190
Joseph is thrown into a pit by his brothers. Reuven later discovers Joseph is not in the pit but found by a passing caravan. Again gematria connects the Exodus story, gleaned from the word b’bor (in the pit); The gematria is 210, marking the pit experience as another catalyst leading to 210 years of darkness known as the Egyptian Exile
Clothing shows up again, in the brother's journey to meet his destiny. They use Josephs beautiful tunic soaked with the blood of a goat to deceive their father Jacob who once used a garment (possibly the very same garment) to fool his father Isaac.
Meanwhile in Egypt, Joseph is running the household of Potipher but later accused of attempted rape by Zelicah, Potipher’s wife. She presents Joseph's work garment to support her false claims. Joseph is imprisoned.
Here we see a curious parallel to another event in this Torah portion with Tamar, the widowed daughter-in-law of Judah. She uses Judah's garment as proof of his dalliance with her. She had righteously acted to preserve the family line which resulted in the birth of King David's ancestor, Peretz. Yet, the accusation against Joseph resulted in his imprisonment—an act that, despite all logic, led to his becoming prime minister of Egypt. Tamar and Joseph both hide their identities to achieve God's plan---a hint that the identity of Moshiach will be hidden for awhile, until it's time to accept kingship.
Throughout the twist and turns of Joseph's story he learns that genuine change is often painful and will only occur when the deception and vanity we clothe ourselves in, is stripped away. Joseph had been a good servant and those lessons served him well, in preparation for his biggest task when he is clothed in the royal apparel of Egypt as prime minister, second only to Pharaoh. That is when Joseph, the Dreamer awakes.
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