The holy book of Bereshith comes to its conclusion in this week’s parsha. The story of the creation of the Jewish people through the development of one family over a number of generations and by the perseverance of the great personalities of our patriarchs and matriarchs is now complete. This raises the question originally posed in Rashi’s commentary to the very beginning of the book of Bereshith – why does the Torah, which appears to be basically a book of laws and commandments, bother with this detailed description of creation and continued familial- based narrative? Why is this seemingly anecdotal knowledge of the lives of our ancestors so necessary to be included in the eternal Torah and how does it register in the survival of the Jewish people throughout the ages? In response to this question of relevance, the rabbis taught us that the events that occurred to our ancestors are indeed the harbingers of happenings that will occur to their descendants. But many times it is difficult for later generations to make this connection, except in the most general way of experiencing historic repetitions of circumstances.
The apparent hero and victor in the epic narrative of the saga of Yosef and his brothers which reaches its culmination in this week’s parsha is certainly Yosef. His dreams and ambitions are fulfilled. His brothers and father have bowed down before him as the prophecy of his dreams indicated. He takes no further revenge against his brothers. He houses them and Yaakov in security and prosperity in the land of Goshen and is assiduous in caring for all of their needs.
Yosef’s dramatic ascent to power in Egypt is recorded for us in this week’s parsha. What is noteworthy is that Yosef does not appear to be at all surprised or amazed by the sudden turn of events in his fortunes. A person who lives by dreams is never surprised when the dream turns into reality.
There is a difference – to put it mildly – that is outlined clearly between Yosef and his brothers in this week’s parsha. Yosef is the quintessential dreamer, his head in the stars and his youthful exuberance and certainty in the truthful outcome of his dreams becomes very irritating to his brothers. Since his head is in the clouds in a world of Eisav and Shechem the brothers feel it to be the height of impracticality, if not even irresponsibility. to be a dreamer. The brothers have their feet firmly implanted on the ground, in the reality of the world in which they exist, with clear recognition of the inherent dangers and threats inherent.
Many commentators over the ages have seen in the two confrontations between Yaakov and Eisav – first the struggle with Eisav’s angel and then the meeting with Eisav in the flesh – the two-front war that Judaism and the Jewish people have been forced to fight over millennia in order to simply survive.
Our father Yaakov leaves his home, he who is accustomed to study, tranquility, and to “dwelling in tents,” and immediately finds himself alone and endangered in a hostile world. A rock is his pillow and he must erect barriers at night to protect himself from wild animals (both four and two footed) as he sleeps on the ground. Though he is reassured by Heaven and by his grand dream and vision it is clear to him that his future is still uncertain and fraught with dangers, peril and challenges.
The troubling question that has persisted throughout the ages of biblical commentary on this week’s parsha is: What is Yitzchak thinking in regard to giving the blessings and heritage of Avraham to Eisav? Basically the comments and explanations fall into two categories. One of them is that Yitzchak is fooled by Eisav and is really unaware of his true nature and wanton behavior.
Finding the right mate has always been a complicated and potentially hazardous matter. It remains so today. Just ask any parent in our current society who has marriageable age children and you will, in all probability, hear a tale of angst and frustration about the inequities of life and the illogic of it all. In this week’s parsha, Avraham faces the task of finding a wife for Yitzchak. His main concern is that the prospective bride be from his extended family and not from the Canaanite women.
The Torah now proceeds from the general and universal story of humankind to concentrate on the particular and individual story of the founding of the Jewish people. The story of Avraham and Sarah, their difficulties and challenges, their loneliness and spiritual quest, form the essence of this parsha and the next one as well. In this life story they create the prototype for all later Jewish and familial society.
The usual take on Noach seems to be that even though he was himself a righteous individual he really is not to be overly commended since he was unable – some say even unwilling – to save his generation from the cataclysm of the flood.
