SEDRA : VAYESHEV : Hertz Chumash p. 141 Genesis Chap. 37, verse 1

This week's Sedra is generously sponsored by Lionel Farber.

SYNOPSIS:

Jacob's favourite son was Joseph, the "son of his old age", and he made him a coat of many colours (worn in those days only by men of distinction). His brothers' jealousy was aroused and increased when Joseph recounted two dreams. In the first dream his brothers' sheaves bowed down to his sheaf standing upright in their midst in the field. In the second dream the sun, moon and eleven stars bowed down to him. The implications were that all the members of his family would become subordinate to him and although his father rebuked him, he noted the significance of the dreams.

Whilst the brothers were tending the flock in Dothan near Schechem, Jacob sent Joseph to see how they were faring. The brothers, seeing him in the distance, conspired to kill him, throw his body into a pit and then state that he had been eaten by a wild beast. Reuben persuaded the others to cast Joseph into the pit alive with the intention of saving him later. A caravan of Midianites and Ishmaelites passed by and the brothers made use of the opportunity to sell Joseph to them for twenty pieces of silver. Reuben was not present at this time. When he returned he was devastated that there was no trace of Joseph. The brothers then dipped Joseph's coat in the blood of a he-goat and brought it to their father who concluded that Joseph had been devoured by a wild beast. He deeply mourned the loss of his son and could not be comforted. Meanwhile the Midianites arrived in Egypt and sold Joseph to Potiphar, a captain of the guard.

The narrative then focuses on Judah who had married a Canaanite woman, the daughter of Shua, who bore him three sons. The eldest son, Er, married a woman named Tamar but he died soon after because of his wickedness. The second son, Onan, then married Tamar, as it was the duty of a surviving brother-in-law to marry the childless widow, but he too died as he refused to contemplate that a child born of the union would be named as his brother's. Her father-in-law, Judah, asked Tamar to wait until the third son, Shelah, was older fearing that he might too die like his brothers. Tamar was returned to her family. Realising that the marriage would never take place, Tamar disguised herself as a harlot and deceived Judah so that she would bear his child. When her condition was discovered, Judah as head of the family, condemned her to be burnt. However, she was able to produce pledges Judah had given her proving he was the father of the child. Judah acknowledged his sin in not allowing Tamar to marry his remaining son Shelah and she was saved from death. Potiphar, highly satisfied with Joseph's service, appointed him overseer of his household. Potiphar's wife was very attracted to Joseph and tried repeatedly to lure him into an affair. Joseph rejected the advances of Potiphar's wife who then, after tricking him into a compromising situation, accused him of an outrage. He was then thrown into prison but soon won favour with the governor and was put in charge of the other prisoners. Two royal officers, the chief butler and baker, having offended the king were then in prison pending their trial. Both had disturbing dreams which Joseph interpreted as forewarnings of the fate which awaited them. The butler's dream that he pressed grapes into Pharaoh's cup was interpreted to mean that he would be restored to his office in three days. The baker's dream of birds pecking bread from three baskets on his head meant, said Joseph, that he would hang within three days. Joseph requested the butler to intercede for him before Pharaoh and secure his release. Both interpretations were realised as Joseph had foretold, but the butler forgot about Joseph.

HAPHTORAH Amos Chapter 2, verses 6-16, Chapter 3, 1-8

The culpability of the tribes, with the exception of Benjamin (and of course Joseph) for the sale of their brother is referred to by the prophet Amos. The ten tribes' lack of morality, especially in financial affairs, brings to mind their sin in times past.

TELL ME RABBI - ENCIRCLING THE GROOM by Rabbi Philip Heilbrunn

It is customary in many communities for the bride to be escorted around the groom under the chupah either seven or three times. Several meanings, each adding to the significance and relevance of the practice, are ascribed to this custom.

There is a passage in the Prophet Jeremiah (31; 21) which describes a future time when relationships between men and women will be reversed "For the Lord will create a new regime in the world - the woman will court the man .@ The word ""&2; implies both the concept of courting and also means to go around. There is also a concept of the encircling being symbolic of the bride creating a "wall" around her husband, creating an intimacy and exclusivity within their relationship - "just the two of us, and nobody else.." [as the sixties song goes]. The "wall" serves to protect their relationship and keep outside desires and influences at bay. This concept is alluded to in the Song of Songs (8; 11) "I am a wall and my breasts are as towers, then would I be in his eyes as a harbinger of peace". This combines with the assertion in the Talmud (Yevamot 62b) that "whoever lives without a wife, lives without a (protective) wall". Our Rabbis regard the wife as being instrumental in raising her husband's ethical and spiritual level, shielding him from outside temptations. By creating and entering this enclosed intimate area, bride and groom achieve the status of a "couple" within the society, a new family with its own identity, and with its intimacy and independence walled off from the rest of the community.

The commitment of the Bride and Groom to each other and the intimacy and exclusivity of their relationship is also expressed in the verse "Therefore shall a man leave his father and his mother and cleave unto his wife, and they shall be one flesh" (Genesis2,24). Before marriage, the primary focus of the bride and groom was to their parents. By encircling her husband the bride draws an imaginary line enclosing their relationship shifting the primary focus and commitment to their newly created intimacy, the new centre of their life, while leaving parents, still entitled to love and respect, but outside the circle. The Torah legislates three basic obligations of a husband to his wife - to clothe her, provide for her sustenance and conjugal relations. These are symbolised by those whose custom it is for the bride to make three circuits. Others see the three circuits as representing the three expressions of consecration of G-d to the Jewish people: "And I will consecrate you to me forever; and I will betroth you to me in righteousness and justice; and I will consecrate you to me in faithfulness, and know the Lord" (Hosea 2,21-22). This verse is recited by men when winding the straps of the tephillin around their fingers.

In the same way as we consecrate our relationship to G-d dedicating ourselves to that celestial ideal, here on earth we equally consecrate our life dedicating and committing ourselves to our new partner. The seven circuits evoke a mystical message relating to the seven revolutions of the earth (a revolution of the earth is one day) during Creation. Marriage is seen as a Creative process emulating aspects of G-d's Creation which occurred in seven days. The comparison of marriage to the Creation is also used to explain the groom's aufruff. G-d is reputed to looked into the Torah for the plan of the Universe he was about to Create.

Similarly the groom looks into the Torah when he plans the Creation of his new world. By circling him seven times, the bride brings her contribution as and indispensable partner in establishing this 'world'. Each are as hemisphere's, an incomplete world until they combine to establish a unified whole.