Vayeshev ETZ HAYIM Shabbat Chanukkah

VA-YEISHEV GK[C 37 Now Jacob was settled in the land C]KG Z+ KB@ e D ^ WP Z & B & ^ Ca ` TzY K# &C r G#i+ NH where his father had sojourned, the land of C` TzY K# N^E f\ v` | B+ k&F 2 #Q: T R@ a^B&Z&Wj^ Canaan. 2This, then, is the line of Jacob: T&FB&\~ ` FZ K@F@ FR@ Z+Fr@ s ^ T & ~ T C # r ^ ~ Q & Ua KfS+ At seventeen years of age, Joseph tended the ` ¯ocks with his brothers, as a helper to the sons KC]N^F@F R+ T#ZB&\~a^ R# F eB G^ BQ a#p B&I@KG of his father¶s wives Bilhah and Zilpah. And C+BKfS+U i@ G# C]KG r+ KB@ R^ o@F N^ H] K R+ B&\~a^ G^ Joseph brought bad reports of them to their NB+ Z@ s^ K] G^ 3 O: & KF ] zC T@FB&N~B Z@ a@\@O c] B&\~ father. 3Now Israel loved Joseph best of all his KO R] YA H^ &Q~ K~C j] KG R@ P]j@N~a@ B@F#CB&\~KfS+U

PROLOGUE TO THE JOSEPH STORY !37:1±36) The story of Joseph and his brothers initiates the as a helper to the sons of He was an assis- chain of events that leads to the descent to Egypt. tant to Dan, Naphtali, Gad, and Asher. The It is the prelude to the drama of oppression and word translated as ªtoº !et) often means ªwith.º redemption that constitutes the central motif of Here it has the meaning of ªsubordinate to.º biblical theology. Bilhah and Zilpah The order of the wives is here reversed, because Joseph would have THE BEGINNING OF HOSTILITY !vv. 1±4) been closer to Bilhah, his late mother¶s maid. 1. Now Jacob was settled in the land In The concubines, until now referred to as ªmaid- contrast to Esau, who had migrated. The spe- servantsº when mentioned together with Rachel ci®c reference is to the Hebron region !see v. and Leah, are here called ªwives.º This may in- 14). dicate a new status acquired after their mis- where his father had sojourned That is, the tresses had died, as Ramban suggests. land of Canaan. Only Isaac, of the three Patri- bad reports of them The content of the ªre- archs, had never left it. portsº is not given. This is the ®rst of several 2. This, then, is the line of Jacob Mention causes of simmering enmity between Joseph of Joseph and his brothers here is, in effect, an and his brothers. abbreviated genealogy, the full version of which 3. Israel loved Joseph best Jacob¶s favorit- was already listed in 35:22±26. ism is understandable, because Joseph was the

CHAPTER 37 MRashi). We often think that, once we reach a certain milestone, we will be able to settle The story of Joseph occupies the last four down to a life free of challenges. But life never parashiyyot of Genesis, the longest single nar- promised to be tranquil. The Sages see this rative in the book. It is the story of a young man ªsettlingºMva-yeishev),asanefforttodisengage blessed by God with a special grace, so that no from the problems of living. Zornberg com- matter what misfortunes befall him, he is able ments, ªThe full tension of composure and to surmount them. But it is also a story of unin- discomposure, of order and disorder in the tended consequences, of an effort to do harm world is felt most acutely by the righteous, by that ended up doing good and of an apparent those whosesenseofbeauty and desire for order triumph that set the stage for the Israelites¶ de- exposes them to the shock of reality.º Esau, by scent into slavery. ªOn the surface, the actors contrast, ªsettlesº in the land of Seir without in the story make their own way in life. In fact, incident MGen. 36:8). however, it transpires that it is Divine Provi- Joseph, the favored child, apparently felt dence that is carrying out, through mankind, closer to his father than to his siblings. A mid- its own predestined planº MN. Leibowitz). rash suggests that the ªbad reportsº had to do 1. Jacob was settled Jacob thought he was with the sons of Leah mistreating the sons of going to settle down after all he had been the lower-caste wives MGen. R. 84:7). through, but events would not permit him to Etz Hayim: Torah and Commentary 226 Copyright © 2001 by the Rabbinical Assembly 227 GENESIS 37:4 va-yeishev NHGK[C CZB[K\

sons, for he was the child of his old age; and he B e Z^ i] G# 4 KO: n] &\o# `R ^\ fj @FN s T@ G^ FeBNf had made him an ornamented tunic. 4And KG P]j@N~B&I@ O F & K C ] z CB F # @ fB \ ` K~B j] KG B&I@ when his brothers saw that their father loved ` O: a^ZfN^r@N c# M^Ne K@ `NB G^ \f ` BeB R^ s^ i] G# him more than any of his brothers, they hated ` 5 him so that they could not speak a friendly S]Ve if G# KG EN^B&I@ b+ i# G# fO IzN +U OKfS IzN i# G# word to him. ~ ^Te Or]P & KF + `iBP&ZBzN G# 6 \f: ` `BB TfEs^R 5Once Joseph had a dream which he told to Fm+ F] G^7 ]K: ^v P @ ZI@N FBzr& g& # OF f N I z # BF R@ his brothers; and they hated him even more. FE& a^\ fxF#u@ I^ReP^B#k^P]KOBzNAl]KO R#Bz 6He said to them, ªHear this dream which I 7 F m+ F] G^ p@C@F R] O~ D# G^ K ] P@FBzNAl@\ Y@ F m+ F] G^ havedreamed: Therewewerebindingsheaves ` in the ®eld, when suddenly my sheaf stood up KQ@ G& r^v#Iz v] G# O M & K + \ BzNAl FR@ K \^SAa& and remained upright; thenyour sheaves gath- ` x KGFzP@N B&I@ ^ZeNf `iBP G# 8 K: ] N#BzNAl@\ ered around and bowed low to my sheaf.º 8His a@Re ` N KReB]O~P@rfNv]P^r T@N+ x` v]P^N

son of his beloved wife Rachel, born after years ders. Others interpret it as a sleeved garment, a of heartbreaking frustration. This partiality is tunic reaching the wrists and the ankles. the second cause of enmity between Joseph and 4. speak a friendly word They rebuffed his brothers. every attempt by Joseph to be friendly. Israel Throughout the narrative the two names of the patriarch are interchanged indis- JOSEPH¶S DREAMS Cvv. 5±11) criminately. Everywhere in the ancient Near East dreams the child of his old age He was the last of were recognized as a means of divine communi- the sons to be born in Paddan-aram. cation. It was assumed that dreams foretold an ornamented tunic Such a tunic was a events. mark of high social standing, as is known from Assyrian inscriptions. Egyptian tomb paintings THE FIRST DREAM Cvv. 5±8) show Semitic men and women wearing multi- 5. to his brothers He did not tell his father, colored tunics draped over one shoulder and who does not ®gure in the ®rst dream. reaching below the knees. Syrian ambassadors 7. stood up . . . bowed low A clear assertion dressed in elaborately designed long robes of authority by Joseph and of submission on the wrapped around the body and over the shoul- part of his brothers.

3. child of his old age Benjamin was in fact dream, which will only in¯ame their jealousy? younger, causing Rashi to understand these Because he was too young and naive to antici- words 6ben z¶kunim)asªachildwiththema- pate their reaction 6Sforno; also Hirsch, who ture wisdom of an older person.º Or possibly, sees Joseph¶s immaturity as the result of grow- Joseph could be playful with children and ma- ing up without a mother)? Because he thought ture in the company of adults 6K¶li Yakar). they would respect him more if they knew that Israel loved Joseph best ªSee the conse- his eminence was God¶s will 6H. izz¶kuni)? Or quences of favoring one child over another. perhaps because he thought the dream was a Because of those few ounces of wool [the µcoat messagefromGod,andaprophetmaynotwith- of many colors¶ Jacob gave Joseph], our people hold God¶s message, whatever the conse- were enslaved in Egyptº 6BT Shab. 10b). One quences for him personally 6Vilna Gaon). Zorn- would expect Jacob of all people, having suf- berg sees the adolescent Joseph ªbehaving with fered the consequences of parental favoritism, the narcissism of youth, with a dangerous un- toavoidrepeatinghisparents¶mistake.Perhaps awareness of the feelings of others.º Years later, it is easier for us to see a problem intellectually thevicissitudes oflifewillhavematured him to thanto free ourselves of the tendencyto imitate the point where he could look at a person¶s face our parents. and ask, ªWhy do you appear downcast today?º 5. Why does Joseph tell his brothers his 6Gen. 40:7).

GENESIS 37:9 va-yeishev NHGK[C CZB[K\ 228 brothers answered, ªDo you mean to reign T#N~ G^ \@KG P` ` N I z ~ N # fT \ ` ` BB s^R S]VeTfE if G# over us? Do you mean to rule over us?º And Z@KG: C@ c^ they hated him even more for his talk about his \f ` ZB o+ S# K^ G# Z IzN fOB#I+ ` OTfE IzN i# G# 9 dreams. ` 9He dreamed another dream and told it to fE T O f N z KI v ] P ^ N # @ FI m+ ] ZF & BP iG# N^B&I@KG his brothers, saying, ªLook, I have had another B#I#ET@s@Z G^ I# Z+ i@ F# G^ &r P FF#t& m+ F] G^ dream: And this time, the sun, the moon, and S#o+ ZB&N~ K^ G# 01 K: N] KO G] r^v#Iz ] KOP jfM@C] eleven stars were bowing down to me.º 10And f `i BP&ZN G# KG T#Z~a fB@C] D^ i] G# B&N~B&I@KG G^ B@C]KG when he told it to his father and brothers, his fB @FzC ^v N@P ZI@ FBzr& g& P@FF#IzNfOF# father berated him. ªWhat,ºhe said to him, ªis ` this dreamyou have dreamed? Are we to come, \N^y #IzG ]r^v KyN^F B#I& G^ B]l^y G^ KR] fBBz C R@ I and your mother and your brothers, and bow KGr@P#Z C] B@ G^ G K @ fB&I ~C Be R^ Y# K^ G# 11 X@F: Z^ B@ low to you to the ground?º 11So his brothers C@Z: c@ B&\~F# werewroughtupathim,andhisfatherkeptthe O & KF ] zC `BQB *~X \ Tf\B& Z^ N^MeB&I@KGN] i+ G# 21 K [R matter in mind. ` 31 12 B f N z UF S + f K ~ N & NB B+ Z@ s^ K] Z & BP iG# a]r^M&O: One time, when his brothers had gone to ` pasture their father¶s ¯ock at Shechem, 13Israel B&r^N@Izy G^ M@F ^ ON T] KOa]r^M& Z Ky B#I& said to Joseph, ªYour brothers are pasturing at RYGETNB'\' .21.v Shechem. Come, I will send you to them.º He

8. And they hated him The phrase is re- berated him This was done publicly, in the peated three times, suggesting an increasing hope of easing the tension and curbing Joseph¶s hostility. sense of self-importance. for his talk about his dreams Some com- your mother To reconcile this with the mentators believe that this refers to the boastful death of Rachel D35:19), some see this either as way he recounted them. a dream distortion or as a reference to Joseph¶s dreams The plural either anticipates the sec- stepmother Bilhah. ond dream or implies a previous, unreported to the ground Joseph did not utter this history of similar dreams. phrase. Jacob, in adding it, echoes the manner in which he himself made obeisance to his THE SECOND DREAM Dvv. 9±11) brother Esau D33:3). 9. another dream In the literature of the 11. his brothers were wrought up The rep- ancient Near East there are descriptions of re- etition of the dream has validated its message. peated dreams in which one symbol is succes- The brothers now look on Joseph with hatred. sively substituted for another, although the basic meaning and theme remain the same. In the Jo- THE SALE OF JOSEPH Dvv. 12±36) seph narratives, dreams come in pairs to demon- 12. his brothers Joseph did not go with strate their seriousness. them, perhaps because he was exempt from la- the sun This dream, with its celestial setting, bor. presents Joseph¶s innermost thoughts and as- at Shechem Being pastoral nomads, the pirations in a clear and distinct manner, and in- brothers move from one area to another to se- cludes his parents among those who are to be cure pasturage for their livestock. The region subservient to him. around Shechem has rich soil and an adequate stars The symbolism is probably suggested water supply. by the repeated image comparing the Israelites 13. I will send you to them The brothers to the stars of the heavens. had hidden their true feelings about Joseph. 10. and brothers For the second time, Jo- Otherwise, Jacob would not have sent him to seph recounts his dream, this time in the pres- themÐand Joseph would not have gone so ea- ence of his father as well. On the second occa- gerly. sion, the brothers are ominously silent. Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly 229 GENESIS 37:14 va-yeishev NHGK[C CZB[K\

answered, ªI am ready.º 14And he said to him, ~ x & fN ì BP&ZN G# 41 K: R] m+ ] fF ìBP&ZN G# BzN+KF&O ªGoandseehowyourbrothersareandhow the B&\~r^N fO G^ Ky I & # OB f N r ^ ~ \ & FB B+ Z^ BR@ ¯ocks are faring, and bring me back word.º So P+T+ P&Y Fe r^N@I+ i] G# C@Z c@ KR] C+ Fzr] G# BQ ` F#p he sent him from the valley of Hebron. When he reached Shechem, 15a man came fQ I&C^Z upon him wandering in the ®elds. The man F m+ F] G^ Kr P^X@B+ FeB] i] G# 51 P @F: & `CBr^M i@ G# asked him, ªWhat are you looking for?º 16He `Z B]KrN+BP r^B@N+FeF@ i] G# E&F T&Fa#u@ \` answered, ªI am looking for my brothers. M] K ` R @ KB I # B # ~ \ & ZB & BP ìG# 61 r: q+ P#F~v^C# Could you tell me where they are pasturing?º KO: T] ` OZ ` V FF+ K + KB BN] m@ F~ E@ Kb] # rF q+ P^C# 17The man said, ªThey have gone from here, ` 71 for I heard them say: Let us go to Dothan.º So T^v]K j]Kr@P# Fg& S^T eP] R@ Kr ] &ZF@B iBP G# Joseph followed his brothers and found them B#I# Z &xKfS+U N i+ G# FR@ K^ \@ ` M@Fc N^ R+ KO Z] ^ B` P at Dothan. \@Q: ` P^X@B+OaÊ i] G# KG B&I@ 18They saw him from afar, and before he O Z# CBzN+KF& Y^ K] OZ& & ^J ÌYeC Z@ \fP+ ` BeB Z^ i] G# 81 came close to them they conspired to kill ` 91 ` 19 B] Kr e Z ^ BP iG# \fN#FzP]K\f: j^NeB R# \^ i] G# him. They said to one another, ªHere comes ` that dreamer! 20Come now, let us kill him and B: Fa@ H& Pf\F#k@ #NF#IzN a#T F B&N~B@I]KGF]m+ a^B#I# E Fe r^N]M+ R# G^ Fe D+Z^ # F R# G^ N^M e | T#v@ F G^ 02

14. bring me back word Jacob is anxious 15. a man The exchange between Joseph about the well-being of his sons. and the man is reported only in briefest outline. valley of Hebron A name found nowhere The stranger surely must have asked for the else. Hebron itself was located on a hill. The identity of the brothers, if only to be of help. cave of Machpelah, in which Abraham was bur- 17. Dothan An ancient fortress town about ied, was in a ®eld outside the city and the text 13 miles B21 km) northwest of Shechem, lying may be referring to that area. in a valley known for its rich pasture land. Hebron . . . Shechem A distance of some 50 18. They saw him from afar The mere miles B80 km). The south±north watershed road glimpse of Joseph incites the murderous hatred that traversed the central hill country connected of the brothers, who are now far away from their these two cities. It split into two at Shechem, one father¶s restraining presence. branch turning northwest to Dothan Bv. 17). 20. kill him The verb translated as ªkillº When he reached Shechem A journey of BDZF), which connotes ruthless violence, is the about ®ve days by foot. same verb used when Cain slays Abel.

14. see how your brothers are Literally, hide this embarrassing disclosure as well as for ªsee the shalom -the integrity and the peace- reasons of jealousy that they were moved to get fulness) of your brothers.º Why does Jacob send rid of him. his favorite son on this dangerous venture? We never hear of this man again. Yet if Jo- ªYouwho complained about them and brought seph had not met him, he never would have back bad reports -v. 2), go and discover their found his brothers. He never would have been admirable qualitiesº -Simh. ah Bunem). sold into slavery. The family would not have 15. a man Maimonides takes this stranger followed him into Egypt. There would have to be an angel, sent to make sure that Joseph been no Exodus. The history of the world wouldnotgiveuponhismissionwhenhecould would have been so different! Could that not ®nd his brothers immediately. A modern man have known how his chance encounter scholar has noted that Dothan -v. 17) was a city, changed history? Do we ever know the conse- not a place of pasture. Perhaps Joseph discov- quences of the little acts of thoughtfulness we ered that his brothers were neglecting the sheep perform? to explore the pleasures of the city, and it was to Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly GENESIS 37:21 va-yeishev NHGK[C CZB[K\ 230 throw him into one of the pits; and we can say, ^Fe \ @ @N T@FBzM Z@ F i@ ReI# Z^ B@P# G^ f\ Z ` F#a µA savage beast devoured him.¶ We shall see r^P# T i] G# 12 \@KG: P` ` N z eI K F^ i] ~ F # FP B& Z^ R] G^ 21 what comes of his dreams!º But when Reu- j&me R# ` B ZN & BP ìG# E@O i@ N+FeP] p] i# G# Q + BeC Z^ ben heard it, he tried to save him from them. ` 22 Hesaid,ªLetusnottakehislife.º 22AndReuben B#N~ Q + BeC Z^ | O F & N + z ZB & BP iG# &r: V R@ wenton,ªShednoblood!Casthimintothatpit Fg& # ZF f a F # ~ N & fB \ ` N] KMeB F#r^ O E@ v]rô^Me~ out in the wilderness, but do not touch him T#Q EB#N~v]r^NÎe~CfN^P# K@G^ Za@ E^ Bzr& Za#l] yourselvesºÐintending to save him from KG: C] B @ ~ N B & f C K r ] F z # ON E@ i@ P] \f ` p]KNB F# them and restore him to his father. 23When Bf U&~ I@KG K @ &I UB&N~B + BKfS a@ ~ Z r & B z # Kj F] K^ G# 32 K [ K [N Joseph came up to his brothers, they stripped Joseph of his tunic, the ornamented tunic that ~ \ & fB v R^ B&\~jAv@ V^r]KJeB&\~KfS+U i# G# he was wearing, 24and took him and cast him Fe q@IA i]G# 42 : G K @ ZT@N & KOBzr n] o # # \F R& ` j^\ into the pit. The pit was empty; there was no f a Q K + YB Z+ F#a fZ G^ @F `Z \fF#a ` N]MeB r^ i# G# water in it. O: K] P@ 25Then they sat down to a meal. Looking up, &O KF R+ s^BeT+K i] G# N&BIshmaelites coming from

one of the pits These were cisterns hewn out habited pasture land in the region of Dothan. of rock intended for gathering and storing water The brothers believe that Joseph will die of hun- in the rainy season. At times murderers may ger and exposure; Reuben thinks he can rescue have slaughtered their victims near such pits, him somehow without their noticing. which varied in depth from 16 to 24 feet, to dis- 23. the ornamented tunic The explanatory pose of the corpses there. comment is necessary in light of verse 33. 21. when Reuben heard it Being the 24. cast him into the pit The narrative tells ®rstborn, he would surely bear the main share us nothing here of Joseph¶s reactions to their of blame for any misfortune that befell Joseph. deeds, although it is clear from 42:21 that he he tried to save him The Hebrew verb va- pleaded to be released. yatzileihu, ªhe saved him,º also can mean ªhe no water in it This is a necessary observa- came to the rescue.º tion, because such pits were dug largely for Let us not That is, ªWe shall not!º Reuben water storage. speaks with a decisiveness that tolerates no op- 25. sat down to a meal They ate in callous position. The use of the ®rst person plural indifference to their brother¶s anguished pleas. makes clear that this is to be their collective de- Reuben, in the meantime, leaves Qv. 29). cision. Indeed, the brothers do not say another a caravan of Ishmaelites Apparently, they word. buy Joseph, take him down to Egypt Qv. 28), 22. Reuben went on He pauses for his and sell him to Potiphar Q39:1). In verse 28, words to take effect and then continues. however, it is Midianite traders Qor ªMedan- Shed no blood By using the Hebrew second itesº) who are said to have sold Joseph to Poti- person plural in addressing them, he dissociates phar Qv. 36). Rashi suggests that Joseph prob- himself from them and emphasizes his loathing ably was traded several times. Some modern for the idea. commentators explain the discrepancy as being out in the wilderness The abundant, unin- the result of different traditions.

21. Reuben¶s relationship with Joseph may would be Reuben¶s chief rival for family su- have been the most complicated of any of the premacy >Hirsch). brothers. As the eldest son, he would be held 25. they sat down to a meal This detail not responsible for what happened. Moreover, Jo- onlyconveysthecallousnessofthebrothersbut seph, as the ®rstborn son of the favored wife, foreshadows the consequences of their action.

Gilead, their camels bearing gum, balm, and F @ KOa@B r^P^T+BN] K] I# \ Z^ B` Fm+ F] G^ eB Z^ i] G# ladanum to be taken to Egypt. 26Then Judah Z] K ^ eX B\ `MR^ KO ] ^B `s P#k+KF& OR D^ N^T@Ee b] P] saidtohisbrothers,ªWhatdowegainbykilling `iBP&Z G# 62 P@F: K^ Z@ Z]KEP]X^ KON^Ff M] N ^ f JF `N G@ our brother and covering up his blood? ` 27Come, let us sell him to the Ishmaelites, but B&\~ D FzZ R# j]K X#T a & ~ F P # G K I @ B & ~ N & FB E@ Fe K^ let us not do away with him ourselves. After all, Z& me P^j^ R] G^ eN^M 72 Pf: c@ n]KReB&\~ M] G^ KRe B@I] he is our brother, our own ¯esh.º His brothers I]KRe K~B@ j] f B#N~v^F]K~C Re E+ K@ G^ KO r^P^T+BN] i] N# agreed. 28When Midianite traders passed by, #C^Ze T i# G# 82 r^P^TeB&I@KG: i] G# ReFeB Z+ C^s@ they pulled Joseph up out of the pit. They sold zNe T i# G# P^r^Me i] G# KO Z] z ` I KOS R]K@ E^ KOP] r] R@ Bz Joseph for twenty pieces of silver to the Ish- maelites, who brought Joseph to Egypt. P^j^ZeB&\~KfS+U i] G# fZ P]Q~F#a B&\~KfS+U 29When Reuben returned to the pit and saw C]KBeB&\~ i@ G# &U j@S Z] KO ^ &s KOa^T N] r^P^T+B i] N# that Joseph was not in the pit, he rent his P@F: K^ Z@ UP]X^ + KfS clothes. 30Returning to his brothers, he said, U + FB+KQ~KfS m+ F] G^ fZ B&N~F#a Q + BeC Z^ @C r G#i@ 92 ªThe boy is gone! Now, what am I to do?º r@BNB& G K @ &I @CB&N~B r i@G# 03 E@KG: D@ a ^ ~ \ & TB Z# Y^ i] G# a#afZ 31Then they took Joseph¶s tunic, slaughtered ~ B: @ K~C R] z FB R@ R]KB@ Bz G# me & &EB+KR N i& # ZF # BP `iG#

from Gilead The central mountainous re- agreed Literally, ªheard.º The Hebrew verb gion east of the river Jordan. here may connote listening in stony silence as camels See Comment to 12:16. well as willing assent. gum Gums and resins were vital to the econ- 28. Midianite See Comment to 37:25. omy of Egypt, where they constituted the ingre- twenty pieces of silver The 20 shekels is the dients of perfumes, cosmetics, and medicines, average price of a male slave between 15 and 20 all of which were used in the worship of the years of age Msee Lev. 27:5). gods, in embalming the dead, as sanitizing and to Egypt They intended to sell him in the deodorizing agents, as insect repellents, and for slave market. There is pictorial evidence for the cleansing the body. presence of a brisk trade with Egypt in Asian 26. killing Leaving him to die in the pit slaves. would be the same as killing him. It is also possi- 29. he rent his clothes This was a sign of ble that in Reuben¶s absence the idea of murder- grief. Clearly, Reuben knows nothing about the ing Joseph had been revived. sale and believes Joseph to be dead. covering up his blood In the language of the 30. to his brothers They had left the scene Bible, the blood of a murder victim is said to after the sale. ªcry outº for justice Msee 4:10). Uncovered blood is gone Or ªis no more!ºÐperhaps meaning was a constant reminder of a crime and an in- that Joseph must be dead. citement to revenge. what am I to do? An agonized cry. Literally, 27. ¯esh This is a metaphor for kinship re- ªas for me, where can I go?ºÐto escape my lationship. father¶s grief.

Because they will sell Joseph into slavery, Israe- suggestion Bv. 22) saved his life. Often, we de- lites and Egyptians will have food to eat during spair that the good deeds we have done have the famine. made no difference, when in fact they have 27. Though Judah saves Joseph¶s life with made a great difference BS¶fat Emet). thissuggestion, the Sagescondemn him.Oneis 31. Jacob, who had deceived his father with not to be praised merely for being less wicked goatskins and borrowed clothing BGen. 27:15± than one¶s companions BBT Sanh. 6b). 16), is deceived by his children with stolen 30. Reuben despairs that despite his best clothing and goat¶s blood. Maimonides sug- efforts, Joseph may have died. In fact, Reuben¶s gests that the goat sent to destruction in the

Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly GENESIS 37:32 va-yeishev NHGK[C CZB[K\ 232 akid,anddippedthetunicintheblood. 32They T] KZ s^ rÎzJe i] G# U S + f \K R& ` IeB&\~j^\ Y^ i] G# 13 hadtheornamentedtunic takentotheirfather, c@O: # \a R& ` Jâ^NeB&\~F#jAv i] G# KO g]T] and they said, ªWe found this. Please examine ` 23 33 KBe C] i@ G# KO n ] o # # \F R& \ j ^ ~ \ & eB r#kÎ K^ G# it; is it your son¶s tunic or not?º He recog- ` ` nized it, and said, ªMy son¶s tunic! A savage &Z~ eF#j BR @ B\P@X eH Z ^ BP iG# O B&N~BzC]KF& beast devoured him! Joseph was torn by a Z@d j]K i# G# 33 ` B: GBB]O~N ] yF R^ &\a] \ `R j ^ # BF R@ beast!º 34Jacob rent his clothes, put sackcloth ^Fe N@\ @ T@FBzM Z@ F i@ # KI R] ^ \a R& ` j^\ Z & BP ìG# on his loins, and observed mourning for his KG \@ ` s]P^N C` TzY K# Z#T Y^ i] G# 43 : U S + f UK Z# ` ÙJ J@Z 35 son many days. All his sons and daughters P]KO K@ fR ^ NT#N~a a+ \^B# i] G# KG R@ ^ @\ Ya^P &Os# s i@G# sought to comfort him; but he refused to be ` 53 comforted,saying,ªNo,Iwillgodownmourn- KG \@ M@N~a^R G^ KG R@ M@N~a@ YAPe i@ G# KO: a] Z# ing to my son in Sheol.º Thus his father be- Z+E K~B+ j] Z & BP ìG# OI+ R# N^F]\^ P@B+Q K^ G# f IzP R# N^ wailed him. KG: C] \fB@ ` ^w^B C i+G# @F `N C+Nr^B R]KB@ B&N~a^ 36The Midianites, meanwhile, sold him in OK] Z@ \fB&N~P]X^ ` eB ^Z KOP@M R]E@ l^ F# G^ 63

32. ornamented That distinctive feature is 35. daughters Both his daughter Dinah and what establishes for Jacob the identity of its his daughters-in-law. owner. go down mourning That is, he never will and they said The brothers now use the ex- cease to mourn until the day of his death. planation they originally had planned to use Sheol This is the most frequently used term :Gen. 37:20). in biblical Hebrew for the abode of the spirits of is it your son¶s tunic It is not the brothers the dead. The region was imagined as situated who ask this, but those with whom they sent the deep beneath the earth, enclosed with gates. It tunic. was a place of unrelieved gloom and silence; it 33. He recognized it Jacob becomes aware received everyone, good and bad, great and of the full horror of the situation only in stages. small. All were equal there, and none who en- First he recognizes the tunic. Then its bloody tered it could leave. There is no concept of and tattered condition leads him to infer that a ªheavenº and ªhellº in the Hebrew Bible. wild beast had devoured his son. Then he has a 36. the Midianites In 39:1, those who sell vivid mental image of his beloved Joseph actu- Joseph are called ªIshmaelites.º ally being torn to pieces. Potiphar The name of Joseph¶s master is al- Joseph was torn by a beast Jacob has been most identical with that of his future father-in- maneuvered into uttering the very words the law, Poti-phera :41:45). This latter name has brothers originally had planned to say :v. 20). been explained as the Egyptian Pa-di-pa-re, 34. rent his clothes A symbol of grief. See meaning ªhe whom Re :the sun god) has given.º Comment to verse 29. courtier The term translated as ªcourtierº sackcloth The wearing of sackcloth, a coarse :saris) means ªthe one at the head,º that is, a material probably made of goat hair or camel high of®cer of the realm. hair, is another symbol of grief. chief steward The literal meaning of the many days His inconsolable sorrow was no word translated as ªstewardº :tabbah.) is either doubt intensi®ed by feelings of guilt at having ªcookº or ªslaughtererº :i.e., executioner). The sent Joseph alone on such a long and perilous full title refers to persons attached to the services journey. of nobles, princes, and kings.

wilderness on Yom Kippur is meant to be an that doomed mission 5Gen. R. 84:13)? Or was it atonement for the sin of hatred of one Israelite because at some level he intuited that Joseph for another 5Guide III:46). might stillbealive5Gen.R.84:21)?TheHebrew 35. he refused to be comforted Was this word translated as ªto be comfortedº 5l¶hitna- because he felt guilty for having sent Joseph on h. em)isre¯exive;herefusedtocomforthimself.

Egypt to Potiphar, a courtier of Pharaoh and V KO: I ] a @ h # F # Z # Fs `T Z^ Z] KSo# S^ N^VfJ]KV#Z his chief steward.

38About that time Judah left his brothers FE@ Fe K^ &E Z i+G# GB a@T+ \F#F] F]K K^ G# NI KTK ZC and camped near a certain Adullamite whose f ^P Ker ] B]KrTzEAk@P JT#E~ G#i+ P+B+ \B&I@KG name was Hirah. 2There Judah saw the daugh- B]Kr Fa#\~ E@ Fe K^ O @ B~r Z^ i# G# 2 Z@F: I]K ter of a certain Canaanite whose name was Shua, and he married her and cohabited with : @ KF & `CBB+N i@ G# q@I&F@ i] G# R]Ker^P freT# Tz R# j^ her. 3She conceived and bore a son, and he Z: fT+ Z@BB&\~r^P Y^ i] G# v+ N&Ea+Q G# v#F#Z G# 3 named him Er. 4She conceived again and bore f Z@BB&\~r^P v]Y^ G# v+ N&Ea+Q G# v#F#ZTfE G# 4 a son, and named him Onan. 5Once again she

JUDAH AND TAMAR !38:1±30) The story of Joseph is interrupted by a narrative 2. Canaanite The wife herself is identi®ed about Judah. Modern scholars point out that as a Canaanite in 1 Chron. 2:3. Simeon also had although the Joseph narratives describe the rise a Canaanite wife. In both cases, the foreign wo- of Joseph, they also subtly register the ascen- man is absorbed into the Israelite tribe. Con- dancy of Judah, the fourth son, over Reuben, scious of the later prohibition on intermarriage the ®rstborn. Two kingdoms resulted from with Canaanites !Deut. 7:1,3), traditional Jew- God¶s promises to Abraham !17:6) and to Jacob ish commentators have understood the word for !35:11): Judah became the name of the southern ªCanaaniteº !k¶na.ani) here in the sense of ªmer- kingdom, and the northern kingdom of Israel chant.º became known as Joseph !Zech. 10:6). This daughter . . . Shua The daughter¶s name is chapter alludes to the future Joseph±Judah po- not recorded. She is called ªShua¶s daughterº larity in the history of the people Israel !see !bat-shu.a) in Gen. 38:12. In 1 Chron. 2:3 she is 1 Chron. 5:1±2). called ªBath-Shua the Canaanite woman.º 3. he named him In some manuscripts, JUDAH¶S MARRIAGE !vv. 1±5) as well as in the Samaritan version and in an 1. left his brothers The literal meaning of Aramaic translation, the reading here is ªshe the word translated here as ªleftº !va-yeired)is namedºÐthat is, the mother named all three ªwent down from,º that is, from the hill country sons. of Hebron !Gen. 37:12,14). Er No interpretation is given for the names Adullamite A man of the city of Adullam, of Judah¶s sons. Er probably was understood to which is in the northern sector of the Judean mean ªwatchful, vigilant.º lowland, about 9 miles !14.4 km) northeast of 4. Onan This possibly was understood to modern Beit Guvrin. mean ªvigorous.º

We can never truly comfort a mourner, even ;e.g., ªexamine it/these,º hakker na, in 37:32 when we have known a similar loss. We can and 38:25). Another connection is suggested only surround the mourners with a sense of by a midrash.ItimaginesGodsayingtoJudah, being cared about, in the hope that this will ªHow could you have done such a thing to your bring them to the point of comforting them- father? Don¶t you realize how a parent feels selves ;Hirsch). when a child dies? You will come to know that feelingº ;Tanh. .). CHAPTER 38 1. Judah left his brothers He left either out What is this story doing here, interrupting of feelings of guilt for what he had done with the Joseph narrative? There are thematic con- Joseph, or because his brothers blamed him nections and there are parallels of language ;Tanh. .B.).

Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly GENESIS 38:6 va-yeishev NIGK[C CZB[K\ 234 bore a son, and named him Shelah; he was at Z@BB&\~ v]Y^ G# Q v+ N&Ea+ G# E &UTf v`S G# 5 Q: R@ Bf Chezib when she bore him. \f: ` v@dB E^ ] KCa^N H] ^ FC]M K@F@ G^ N@F r^Pfr+ 6Judah got a wife for Er his ®rst-born; her F] F^ Z^f fr^ d @ ^P fer Za^MfZ + FN^T @ FB]t E@ Fe K^ Iq# i] G# 6 name was Tamar. 7But Er, Judah¶s ®rst-born, 7 wasdispleasingtotheLord,andtheLordtook K R+ K T + ^ Ta Z# FE@ Fe K^ Z f ^M T +Za K F] K^ G# v@P@Z: his life. 8Then Judah said to Onan, ªJoin with FE@ Fe K^ &Z `iBP G# 8 F: G@ FK^ P]\+Fe K^ G# F G@ FK^ your brother¶swifeanddoyourdutybyher asa \@d ` a+ OB K# G^ Ky ] &\B@I r + `BB&N~B Qa R@ N^Bf brother-in-law, and provide offspring for your f ` BN j]Kk QR@ #TBf E G#i+ 9 Ky: I] #TN^B@ Z H& OY+ F@ G^ 9 brother.º But Onan, knowing that the seed G K I ] @ \B r & B + ~ N & BB a @ ~ O ] FB K@F@ G^ #T Z g@ FF# K&F^ K] would not count as his, let it go to waste when- ever he joined with his brother¶s wife, so as not KG: ] #TN^B@I Z H& \@Q~ R^ v]K X@FN^C]N^ Z^ r]I+ \B# G^ to provide offspring for his brother. 10What he O~ b# &\ P i@G# F @ ZT@s FBzr& G@FK^ K R+ #Ta^T+K Z G#i+ 01 did was displeasing to the Lord, and He took C]K ^ fr \ k @ # Zj N^\@P@ FE@ Fe K^ `i BP&Z G# 11 \f: B` his life also. 11Then Judah said to his daughter- j] K KR] N@ FC^ r+ Nc# D^ K] KxT#E~ ] FC+K\~B@C R@ B#N^P@ in-law Tamar, ªStay as a widow in your father¶s

5. Shelah Perhaps this means ªdrawn outº rate marriageº 2from Latin levir,ªa husband¶s 2namely, out of the womb). brotherº). Chezib Elsewhere this city is called Achzib. provide offspring for your brother There It was situated in the territory of Judah, south- was no requirement to name the son of such a west of Adullam. union after the dead brother. The child, however, was considered to be the dead man¶s heir. THE LEVIRATE OBLIGATION 2vv. 6±11) 9. would not count as his With the death of the ®rstborn, Onan stood to inherit one-half 6. got a wife Judah, the father, selects a of his father¶s estate, because his brother left no bride for his son, as was the custom in biblical heir. Should he provide an heir to his brother, times. however, his own portion would be less. Tamar The word means ªa palm tree.º let it go to waste Literally, ªhe let it spoil on 7. displeasing The text does not specify the the ground.º Apparently, there was no provision sin. at that time for the kind of voluntary renuncia- 8. Join with your brother¶s wife The mar- tion of the levirate duty that is permitted in riage of a man and his brother¶s wife is forbidden Deut. 225:7±9). by the Torah 2see Lev. 18:16, 20:21). An excep- 10. What he did was displeasing Onan in- tion is made only when a married brother dies curs the anger of God because he evades his ob- without a son. According to Deut. 25:5, the ligation to his dead brother, not because of the brother of the deceased is obligated to take the manner in which he acts. The issue here is the widow as his wife. This institution is known in levirate obligation, not birth control. Hebrew as yibbum. In English it is called ªlevi- 11. as a widow in your father¶s house She was not free to remarry, but she could return to

7. displeasing to the LORD Early levels of wise, the world would make no sense. Later in the biblical narrative could understand the un- the biblical period, and in the time of the Tal- timely death of a young person only as being mud, a more nuanced, less judgmental ap- caused by some sin on that person¶s part. Other- proach to misfortune emerges.

halakhah l¶ma.aseh 38:9 let it go to waste Jewish law permits various forms of contraception for medical and other reasons but prefers methods that do not destroy the generative seed RMT Forbidden Intercourse 21:18). Using gametes in infertility treatments does not constitute wasting them.

house until my son Shelah grows upºÐfor he Z v+ N&xv@P@ G# G K @ &I ^B eBj O~F b# Pe\ K@ ~ Q & Zo B@P# thought, ªHe too might die like his brothers.º : @ KF C] K\B@ a+ v+r&C G# So Tamar went to live in her father s house. ¶ 21 12 v@P@\a#\~r eT#B+r&\~ G# KO P] i@ F# ae Z^ i] G# A long time afterward, Shua¶s daughter, ` ` the wife of Judah, died. When his period of f BR X K + zH H T#NT#N~b i#G# FE@ Fe K^ &O I m@ i] G# E@F Fe K^ mourning was over, Judah went up to Timnah @F: \ R@ T+FeF@TzEAk@P]Kv]P^ Z+ F Z@ I]K G^ eB F to his sheepshearers, together with his friend F N& ` P]KxT FI@ m+ `ZF] ZN+BP EN^\@P@ b# iA G# 31 Hirah the Adullamite. 13And Tamar was told, KE+ D^ a] v@S#Z G# 41 f: R B` `HX @FN@D \ R@ \]P^ ªYour father-in-law is coming up to Timnah v^M#Sa#p@T]KU G# @ KF N & T @ + dP B#N^P^Re\@ for the sheepshearing.º 14So she took off her widow¶s garb, covered her face with a veil, and, ~ N T # Z r & z OB K] R# a^V& \#IT+K r&C v+ G# U v]\^T#k@ G# wrapping herself up, sat down at the entrance F @ E# Nr+N D@ K~ j] Bz\@F Z@ j]K @F \ R@ &xv]P^ c& Z to Enaim, which is on the road to Timnah; for B& F@ Z^ i] G# 51 F: ]t@ FNfN^B R@ v^ R] ` B~ GBN F] G^ she saw that Shelah was grown up, yet she had KF@: R& j]KM]n^\@Fo@ F R@ I^r^C&F@N^Hf i# G# FE@ Fe K^ not been given to him as wife. 15When Judah Bm@ F@C@F~ Z & BP `iG# xZ& c& # @B&N~F KF N & + JB i+G# 61 saw her, he took her for a harlot; for she had ` covered her face. 16So he turned aside to her by GB j]KM#k@\fF] TE# K@ B KN j ] x K] B@C fBB+N# the road and said, ªHere, let me sleep with K: j]K\@CfBB+N@ K P#F~v]v&Q~k] Z & BP v` G# youºÐfor he did not know that she was his

live with her parents while still subject to the simply wanted to conceal her identity, as is clear authority of her father-in-law. from verses 15 and 19. for he thought Judah had no intention of Enaim Probably the village Enam in the ter- marrying her to Shelah. ritory of Judah. Shelah Nothing more is reported of him THE DECEPTION OF JUDAH ;vv. 12±26) here, but his clan is mentioned in Num. 26:20. she had not been given Apparently, Tamar 12. A long time afterward About one year has no claim against Shelah, only against Judah. has elapsed. The responsibility for the enforcement of the died The death of Judah¶s wife is mentioned levirate obligation here, as in the Hittite and As- as an extenuating circumstance to account for syrian laws, seems to have rested with the wid- his consorting with a harlot. ow¶s father-in-law. Deut. 25:5±10 modi®ed the his period of mourning was over Literally, levirate institution by restricting responsibility ªhe was comforted.º The of®cial mourning rites to the brothers of the deceased. had ended. Tamar was unafraid to assert herself in the face went up In contrast to ªwent downº ;Gen. of social disapproval. Because of this, she is con- 38:1). sidered to be a heroine, like Ruth, and like Ruth Timnah This is west of Beth-Shemesh. she is worthy of being an ancestress of David. sheepshearers The shearing season was 15. she had covered her face The narrator, ®lled with joy and revelry. conscious of the contradiction between the 14. her widow¶s garb This was the kind of moral standards of a later age and the fact that clothing worn by a widow in mourning. the offspring of Judah¶s venture with his daugh- a veil Tamar normally was not veiled. She ter-in-law bore no stigma of illegitimacy, is care-

14. Tamar is another in the line of biblical person 5in this case, an ancestor of King David women who long to be mothers and who are and the messianic line). rewarded by becoming the mother of a special

Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly GENESIS 38:17 va-yeishev NIGK[C CZB[K\ 236 daughter-in-law. ªWhat,º she asked, ªwill you `BQ #p ~F Q KOP] g] K~T] E] b^ I k# M]KBzr# ` R @ ZB & BP ìG# 71 pay for sleeping with me?º 17He replied, ªI will y: Er@NÎ& T# CfQ Z@ + QT v + v ] ~ O ] ZB & BP v` G# send a kid from my ¯ock.º But she said, ªYou Bzr& ZB&v&Q~k@x Q Cf Z@ T + @ FF @ ZP & BP ìG# 81 must leave a pledge until you have sent it.º ` ` 18And he said, ªWhat pledge shall I give E&y K@ ^ Za & zr yB ^ P #h ye & KN ] ^\ eV \@P^y ZI & BP v G# you?º She replied, ªYour seal and cord, and v@ Y@O G# 91 v#F#ZNf: G# N&KF@ `CBB+ i@ G# k@d v&Q~ i] G# the staff which you carry.º So he gave them to E+K D^ ] a#ra v]N^ G# @ KF & @N V@dP+T v@S#ZX^T]K G# N&x v+ G# her and slept with her, and she conceived by B#N^P^Re\@d: him. 19Then she went on her way. She took off EK# KOa^ g] T] E] KF@ b^ ~ \ & FB E@ Fe K^ I r^N# i] G# 02 her veil and again put on her widow¶sgarb. 20Judah sent the kid by his friend the Adul- E i# CfQP] Z@ I#\F@T+ Y# @ KN T+ FeF@TzEAk@P] Z+ lamite, to redeem the pledge from the woman; r+K R^ B # ~ \ & NB r^B# i] G# 12 d: @ @B `NBP^X G^ F@B]t@F but he could not ®nd her. 21He inquired of the OK] R# F]GBC@T+K r@F E+ ^ FF#q i+ # ZB ` N+BP P@d ` P^Y people of that town, ªWhere is the cult prosti- r@F: E+ Y^ F H& \@FC@ K^ @ B~F ` eN ^Z ì BP G# &x c@Z T#N~F# tute, the one at Enaim, by the road?º But they ` ` 22 22 @ KF ] @B\ BP^X iBP&ZN G# FE@ Fe K^ B&N~ r@C i@ G# said, ªThere has been no prostitute here.º So ` he returned to Judah and said, ªIcould not ®nd F H& \@FC@ K^ @ B~F eN B@P^Z r+KF#l@YfO R^ # OB D#G^ her;moreover,the townspeople said: There has o&Q d @ I~N q# v] FE@ Fe K^ &Z ìBP G# 32 r@F: E+ Y^ been no prostitute here.º 23Judah said, ªLet her Fg& E] KF# b^ F# I^v]K # Fr@N m+ eHF] FN@C K&F^ R] keep them, lest we become a laughingstock. I d: @ @B\ ` BP^X B#v@FN G^ did send her this kid, but you did not ®nd her.º ` 42 24 E@F KFe N] Eb# iA G# KO r] E@ rI> j^P]r^N | F] K K^ G# About three months later, Judah was told, ` ªYour daughter-in-law Tamar has played the F m+ OF] D# G^ y v@P@ Zj#k@\& \@F R^ H@ Z N+BP harlot; in fact, she is with child by harlotry.º F @ e B K X ] f FF E@ Fe K^ ì BP&Z G# KO R] Re H^ ] FN Z@ F@ ªBring her out,º said Judah, ªand let her be FB&N~ @ Î KBr@N F] G^ B\ F] GBPeX+ 52 Z+U: \]u@ G^ burned.º 25As she was being brought out, she ful to emphasize that had Judah known the 20. the woman The relationship was so ca- identity of the woman, he never would have had sual that he had not even bothered to ®nd out relations with her. her name. 17. a kid from my ¯ock Judah carried 24. Judah was told He had not seen her nothing at that moment with which to pay for himself because she had returned to her father¶s the woman¶s servicesÐa clear indication that he house FGen. 38:11). acted on impulse. Bring her out To the city gate, where justice a pledge This is security to be held until the was administered. Judah, as head of the family, ful®llment of the obligation. exercises his power of life and death here, even 18. seal and cord Judah gave Tamar his cyl- though Tamar lives with her parents. inder seal, a small object made of a hard materi- let her be burned The tie between the al and engraved with distinctive ornamentation. childless widow and the levir exists automati- Its center was hollowed out and a cord passed cally from the moment of widowhood. Thus a through so that it could be worn around the sexual relationship with anyone other than the neck. This highly personal object performed the levir would be adulterous, an offense punishable function of a signature in modern society. by the death penalty, according to Lev. 20:10 staff It must have had some distinguishing and Deut. 22:22. sign. Scepter heads, some incised with names, 25. Examine these Tamar, who has main- have been discovered over a wide area of the tained her self-restraint until the last moment, Near East. confronts Judah with unimpeachable evidence. Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly Etz Hayim, 6th printing — REPLACEMENT PAGE — Jan. 2006

that the Egyptian put him in charge of his C@Z&x K^ G# f N r~ K& j@N~Bzr& Z T#N G^ f \ K C + ^ fa \ B` household and of all that he owned, the Lord KF] K^ G# U + N# NKfS D^ Z]Ka] K\F#l]X^ a+ FB&\~ G@FK^ blessed his house for Joseph¶s sake, so that the \K] a# # fa N r~ K& a^M@N~Bzr& Z FG@ FK^ j#\ Z^ a] blessing of the Lord was upon everything that ` 6 he owned, in the house and outside. 6He left all +U fS K E~ K# a^ zr&Z~Nf Cj@N~B TzH i# G# E&F: #u@ eC that he had in Joseph¶s hands and, with him &O k&I j]KB]O~F# @F eP P^B E#TB]vf K@ B~ `NG^ there, he paid attention to nothing save the #Z `B V+F~\ K^ U F] KKfS+ K^ G# Bzr&Z~F eBBfM+N food that he ate. Now Joseph was well built B&F: Z^ FP# + KV G] and handsome. 7 K [[ 7 v]u@BB+r&\~ G# k&F Z] KOF@B+ C@ c^ F# Z # #I KB F] K^ G# After a time, his master¶s wife cast her eyes ` ` upon Joseph and said, ªLie with me.º 8But he &Z vBP G# KF@B&N~KfS+U R& KGB&\~T+K R@ BzE refused. He said to his master¶s wife, ªLook, B&N~B+ r&\ Z & BP `iG# | Q P@B+ K^ G# 8 K: l] FT] C@ r]M^ with me here, my master gives no thought to \K] a@ a # ~ F # KP ] E#TB]v K@ B~ ` KN R]` KGF+ QBzE R@` BzE anything in this house, and all that he owns he fN E D@ me R& B+K 9 K: E] K@ \#Qa^ R@ f N r~ K& &Z~ `MNBzr G^ has placed in my hands. 9He wields no more

quently referred to in Egyptian texts as ªcomp- for Joseph¶s high position to be accepted by him trollerº 8mer-per). as normal and routine. 5. the LORD blessed God brought great his master¶s wife She remains nameless. prosperity to the master. cast her eyes upon With longing, lasciv- in the house and outside Literally, ªin the iously. There is irony here. The mistress of the house and in the ®eld.º The phrase is a ®gure of house has become a slave to her lust for her hus- speech that combines two contrasting elements band¶s slave. to express totality. Lie with me There are no preliminaries, no 6. in Joseph¶s hands Joseph has now words of love. Her demand re¯ects her aware- reached the pinnacle of his career as a servant. ness of Joseph¶s slave status. the food that he ate Egyptians did not eat 8. he refused Sexual promiscuity was com- with strangers 843:32). Thus early commenta- monplace in all slave societies, and an ambitious tors understood the phrase as a euphemism for person might have considered that the woman ªwife.º was presenting him with a chance to advance his well built and handsome No other male is personal interests. so described in Scripture. Its insertion here He said to his master¶s wife Joseph explains serves solely to introduce the next episode. his personal reasons for refusing her advances. First he points to the abuse of trust that would THE ATTEMPTED SEDUCTION 8vv. 7±20) be involved, then to the violation of the hus- 7. After a time Suf®cient time has elapsed band¶s proprietary rights over his wife, then to the religious and moral nature of the offense.

6. Joseph was well built and handsome He to the enticements of Potiphar¶s wife when the inherited his good looks from his mother, Ra- image of his father appears before him and chel, who is described in identical Hebrew strengthens his resolve to say no JBT Sot. 36b). terms in Gen. 29:17. The Midrash pictures Jo- AlthoughJacobhadschemedandcheatedwhen sephasimmersedinvanityandconcernedwith he was young, he never was guilty of sexual his appearance. This prompted God to say, impropriety. The cantillation note for the word ªYour father is grieving and you comport your- translated as ªbut he refusedº Jva-y¶ma.en )is self thus!º Immediately, his good looks get him the rare note ªshalshelet,º which appears only intotroubleandcausehimtobecastintoprison four times in the Torah. It is a wavering, back- JTanh. .). and-forth note, suggesting indecision and am- 8. The Sages imagine Joseph about to yield bivalence on Joseph¶s part.

Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly GENESIS 39:10 va-yeishev NJGK[C CZB[K\ 240 authority in this house than I, and he has with- @F eP P^B Km] & xP]l # @s `NB~I G^ Km] P]l& Fg& # \F K] a# a# held nothing from me except yourself, since Kx B+ G^ j]KB]O~Bf\@xa#Bzr& ZB#v^~B]r^vf you are his wife. How then could Ido this most K ] J@B\ I@ G^ B\ `F#g N@F `Eb^ T@FF# Z@ @ FF B&T

9. you are his wife The second of these rea- tion of a normal gait, once outside, in order not sons re¯ects pagan legal theory that adultery to attract attention. was largely a private injury, an affront and indig- 13. When she saw She must have been nity to the husband. stricken with terror over the possibility of the and sin before God The third line of argu- truth getting out. Furious over having been re- ment conforms to the Israelite concept of mo- fused, she was hungry for revenge. rality as having its source and sanction in divine 14. to her servants Literally, ªthe people of will, not in social convention or utilitarian con- her house,º who were in another part of the siderations. building. 10. she coaxed She does not reply to Jo- Look She may have held up the coat for all seph¶s arguments and attempts to wear down his to see. resistance. he had to bring She is referring to her hus- 11. into the house Literally, ªinto the inte- band. rior of the house.º a Hebrew There is a clear derogatory intent to do his work Early commentaries have Jo- here. In addressing her domestics, who are prob- seph attending to his master¶s accounts. ably Egyptians, she appeals to their instinctive there inside In that part of the house. Ser- suspicion of foreigners, who were looked down vants were present elsewhere Dv. 14). on by the Egyptians. 12. she caught hold Her pleas having failed to dally The Hebrew stem translated here as to achieve their end, she resorts to physical ag- ªdallyº DYIX) can also mean ªto mock us, insult gression. us.º garment The loose-®tting outer garment of I screamed The scream was regarded as evi- the well-to-do. dence of resistance to attempted rape. Hence it got away and ¯ed Literally, ªhe ¯ed Dva-ya- was a sign of innocence. She knows that none nos) and went out Dva-yetzei) to the outside.º of those to whom she speaks had been close The ®rst verb describes his abrupt withdrawal enough to hear her Dv. 11). from the room; the second suggests the assump-

12. Once again, a distinctive garment gets 37:23, he is stripped of his garment and thrown Joseph into dif®culty. Once again, as in Gen. into a pit.

15And when he heard me screaming at the top K ] `\ KP Z] K~Fz j] f F] KM^r@P^T K^ G# 51 EfN: b@ a^YfN ofmyvoice,helefthisgarmentwithmeandgot SR@ i@G# K B&X^N] Ef D^ `Ca] TzH i# G# Z@B Y^ B& G@ KN] Yf away and ¯ed outside.º 16She kept his garment N@dT#E~ EfB&X^ D^ Ia] m# v# G# 61 X+BF#IeX@F: i+ G# besideher,untilhismastercamehome. 17Then 71 ` she told him the same story, saying, ªThe He- KG a+ ZB+N@ E# v^ G# KGB&N~a+K\f: R@ afBBzE brew slave whom you brought into our house E C & T & @ KF # +N B~B `Za@ k&FN+BP Z]KOF@B+ C@ c^ j# came to me to dally with me; 18but when I K: a] &Y I X# k@ReN^ Z]KBzr&Z~F+C+B\@ F@T]C^ screamed at the top of my voice, he left his Ef D^ `Ca] TzH i# G# Z@B Y^ B& G@ KN] P]KYf KZ] F z # Kj F] K^ G# 81 garment with me and ¯ed outside.º R@SF#IeX@F: i@G# KN] B&X^ 19When his master heard the story that his ` ` 91 wife told him, namely, ªThus and soyour slave f Z+ KB]r^v C^ c] KGB&\~ R@ T#BzE M]r^P F]K K^ G# didtome,ºhewasfurious. 20SoJoseph¶smaster k&F Z] KOF@B+ C@ c^ # Zj ` N+BP G K @ Z@FB+N a^ c] Z Bzr& hadhimputinprison,wheretheking¶sprison- KR+` BzE q#I i] G# 02 I#ZB#of: i] G# c&y C ^ # KT N] @d s T@ ers were con®ned. But even while he was there fO F#ZP^Y ` a+ K\F#n B&N~ Fe R+v^ i] G# f\ ` UB KfS+ in prison, 21the Lord was with Joseph: He ex- F]K~ K^ G# Z]KO KF#l&N&xBzSe Z+ BzS]K K Z G BS Bzr&Z~ tended kindness to him and disposed the chief 12 ` jailer favorably toward him. 22The chief jailer U B&\~KfS+ FG@ FK^ F]K K^ G# #Z: F K\F#n C+ r@Oa^ put in Joseph¶s charge all the prisoners who Ks#Za+K\~ R+ K T + ^ fa v+ QI]m i] G# N@KGI@S&E JB+ i+G# U + fS K E~ K# a^ F#Z ` n F # ~ \ K + Za # Qs v+ i] G# 22 #Z: ` F F#n 15. with me The same phraseology as in that served as a penal institution for convicted the report to her husband 3v. 18), but she avoids criminals, as a labor camp for those forced into mentioning that the garment was left in her slave labor, and as the seat of the criminal court. hand 3vv. 12,13). In the present instance, the prison is under the and ¯ed outside See Comment to 39:12. jurisdiction of Joseph¶s master and is housed on Again she is cautious in her formulation, be- his property. cause someone might have seen Joseph leaving where the king¶s prisoners Being an of®cer her room and walking normally. of the court, Potiphar puts Joseph in the section 16. his master Not ªher husband,º because reserved for royal prisoners. There are many it was in the capacity of slave master that she stories in ancient literature about the blameless would confront him. man who repels the amorous advances of a mar- 17. Hebrew slave This time she emphasizes ried woman and escapes death. Joseph¶s slave status. into our house She does not repeat to her IMPRISONMENT 3vv. 20±23) husband the charge of attempted rape, an omis- 20. But even while Here in prison Joseph is sion that probably saved Joseph from the execu- at the lowest point of his fortunes. According to tioner. Psalms 3105:17±18), his feet were fettered and 20. had him put Literally, ªtook him and an iron collar was put around his neck. put him.º High government of®cials in ancient 22. The chief jailer The jailer who is re- Egypt also performed judicial functions. sponsible to the chief steward. in prison Imprisonment is well attested in put in Joseph¶s charge He assigns Joseph du- Egypt, where each town of any size had a prison ties not here speci®ed.

19. hewasfurious WithJoseph? Or with his 22. Once again, as with Potiphar and as will wife, whom he suspected of fabricating her happen with Pharaoh, God¶s favor and Joseph¶s story 9Gen. R. 87:9)? If Potiphar believed his personal qualities bring him to the attention of wife¶s account, it seems strange that Joseph¶s powerful patrons. punishment was only imprisonment in a facil- ity for high-ranking offenders. Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly GENESIS 39:23 va-yeishev NJGK[C CZB[K\ 242 were in that prison, and he was the one to carry \B+ G^ #Z ` n F # \F K C + a ^ Z r & z OB Z] ]K zS B @ +\j@N~F B outeverything that was done there. 23Thechief s&F: ` FT K@ @ BF e OF r@ s]KO ` j@N~Bzr&ZT jailer did not supervise anything that was in B&FB&\~j@N~ ` F#ZZ ` s# Za+K\~F#n | B+ KQ 32 Joseph¶s charge, because the Lord was with him, and whatever he did the Lord made suc- zr&Z~ B G# FB]vf G@FK^ Z & B zr # fa E K@ a^ @F eP P^B cessful. S : # KI N] FP#X^ G@FK^ s&F ` FeBT

40 Some timelater,thecupbearer and the k&FI@J^Be Z] KOF@B+ C@ c^ F# Z I # # KB F] K^ G# P K T K [C baker of the king of Egypt gave offense to their O & KF R+ ` V&FN#BzE ` F@B G^ OK] Z# X ^ P ] ~ x N & & FP Y+ P#r^ lord the king of Egypt. 2Pharaoh was angry K R+ T#Nr^ F`T Z^ `X Uo# Y^ i] G# 2 O: K] Z@ N^P&N&xP]X^ with his two courtiers, the chief cupbearer and the chief baker, 3and put them in custody, Z T#Ns# G^ KO ] ^Y #r ZF#l #Ns# GT K @ KS Z] S@ in the house of the chief steward, in the same Z # \s K + Za P # r ^ P ] ^ Oa \@ ` QB v+ i] G# 3 KO: V] F@Bf prison house where Josephwas con®ned. 4The Z & fOBzr #ZP^Y `F a+ K\F#n F#J#a@I]KOB&N~ chief steward assigned Joseph to them, and he I]KO a @ h # # ZF # Es ` V^Y i] G#4 O: UB@SeZr@ + KfS attended them. \@O ` r@ Z&\B K^ G# B&\~KfS+UB]v@O When they had been in custody for some 5 time, 5both of themÐthe cupbearer and the fO IzN #N^Pe I i# G# Z: @ ^P ]r KOa^P P] K@ eK F^ i] G# baker of the king of Egypt, who were con®ned r K ] EB N@FB&I@ K^ N# a^ Pf ` B]KrIzN O r^R+KF& in the prisonÐdreamed in the same night, Z r & z FB V& ` F@B G^ FY& PfF#l#r^ ` fQIzN Z j^V]\^ each his own dream and each dream with its K\ C+ Z]KOa^ e S z ZB r & z OB K] Z# N^P& N&xP]X^ own meaning. 6When Joseph came to them in BZ^ i#G# &Z `Y #a Ua + OKfS & KF + `CBBzN i@ G# 6 #Z: ` F F#n the morning, he saw that they were distraught. 7 ` ` 7He asked Pharaoh¶s courtiers, who were with K + KS Z] S ^ ~ \ & NB r^B# i] G# KO: V] Tz OH m@ F] G^ O\@ B

JOSEPH IN PRISON !40:1±23) 1. Some time later Joseph is now 28 years for some time The Hebrew word yamim old; 11 years have gone by since his sale into may indicate either inde®nite time or ªa year.º slavery. There is no way of knowing how many 5. both of them On the subject of dreams, of those years he spent in the service of Potiphar see the Comment to Gen. 37:9. In this case, the and how many in prison. two dreams are needed to establish Joseph¶s re- the cupbearer and the baker The following putation as an interpreter of dreams. verse identi®es them as the chief of®cials of their each dream with its own meaning Lit- professions in the royal household. The cup- erally, ªeach according to the interpretation of bearer, who is crucial to the narrative, is always his dream.º The Hebrew can be taken to mean mentioned ®rst. Because he personally served that the interpretation turned out to be appro- wine to the king, he was an important of®cial in priate to the content or that each dreamed as if the royal court. Ancient Egyptian documents his dream were a prediction. attest to the wealth and power of such of®cials. 6. distraught The anxiety normally brought gave offense The details, being irrelevant to on by dreams is intensi®ed for the prisoners by the narrative, are ignored. the uncertainty of their fate and because they 3. in custody That is, in detention pending are being denied access to a professional dream ®nal disposition of their case. interpreter. The odd coincidence of the two 4. The chief steward Joseph¶s own master, of®cials having simultaneous dreams no doubt on whose estate the prison was situated. heightens their tension.

him in custody in his master¶s house, saying, KG R@` K\BzE + Za # ^P ]r ^P fC ]v ZB r & z FB `T Z^ V# ªWhy do you appear downcast today?º 8And fO: i KOF# T] Z@ O M& KR+ #o^ eT `ZP#c N+BP they said to him, ªWe had dreams, and there is \+ZB+ KQ ` P^ReeV KGIzN fOI@N# N @ + eB Z ^ BP ìG# 8 no one to interpret them.º So Joseph said to ` ` ` them, ªSurely God can interpret! Tell me [your F]KO N B + BN f N z UF S + f OK F & N + z ZB & BP iG# \f B dreams].º K: N] B R@ ~ ^Ze KOS#o R]` o]\^Z 9Then the chief cupbearer told his dream to PfN^KfS+U ` zN KOB&\~I Y] S#o+Zs#Z~F#l#r^ K^ G# 9 Joseph. He said to him, ªIn my dream, there K: R@ @ &QN^V V D& F~ m+ F] G^ K P ] f N I z # fa ì BP&ZN G# was a vine in front of me. 10On the vine were I#\ Z#` F]KBM^V G^ O D] KZ] r@ Fs@ ` &Qr^N V b& # eC 01 three branches. It had barely budded, when ` out came its blossoms and its clusters ripened KO: C] R@ \&KF@Tz N j ^ r ^ B # e N K r ] C ^ ] dF p@ R] T@N^\@ F into grapes. 11Pharaoh¶s cup was in my hand, KO C] R@ T z F @ ~ \ & IB q# B& G@ E]K K@ `TFa^ Z^ MfSo# G^ 11 and I took the grapes, pressed them into Phar- B&v+QB&\~ G@ F`T Z^ B&N~j fSo# \@O ` JB &sÎ# B G@ aoh¶s cup, and placed the cup in Pharaoh¶s U KfS+ &ZNf ìBP G# 21 `TF: Z^ Uo# j# F#jfST#N~ 12 hand.º Joseph said to him, ªThis is its inter- KO P] K@ &\ ` r KOr^N D] F#u@ Z] r&\ ` N ^ fr R ` ^Z Fo]\ H& pretation: The three branches are three days. ` ` 31 13In three days Pharaoh will pardon you and FTZ^ u@BV# K] KO P] K@ &\ r r^N | a^T fE F+O: restore you to your post; you will place Phar- \#v@MfS~ R@ G^ y m& # #N~j T ^y KC ] Fzr G# y & Br ` B&\~Z aoh¶s cup in his hand, as was your custom for- @ K\ K] fQBzr&ZF@ Br Z] F@ J o @ ^ l ]r # fj E K@ a^ F`TZ^ o# merly when you were his cupbearer. 14But j#Bzr&Z y v ^ ] KB R] v# Z^ M# H^ j]KB]O~ 41 : Fe Y+ P#r^ think of me when all is well with you again, E S & @ KI E] BT]l@ m@ ~ @ K\ ] T@s G^ x KJ#CN@ K] and do me the kindness of mentioning me to ` Pharaoh, so as to free me from this place. 15For ~ Q ] KP R] # +B\ FfX G^ FT Z^ B&N~o# KR] v# Z^ j# H^ F] G^ in truth, I was kidnapped from the land of the C^v]KP+B&Z&W m# ` CbA Am K~D j] 51 F: g& # \F K] a# F#

8. there is no one Here in prison. tioned three times, all indicate speci®cally three Tell me ªAnd perhaps God will reveal the days. meaning to me,º implies Joseph. 13. pardon you Literally, ªlift up your head,º that is, you will regain your dignity and THE CUPBEARER¶S DREAM 9vv. 9±15) honor. 9. The chief cupbearer told his dream The 14. this place The word translated here as dream is recounted in a rapid series of scenes: ªplaceº 9bayit) means ªhouse.º Here it is short the grape-growing season, the production pro- for beit ha-sohar, ªprison,º or ªthe house of my cess, the serving of the ®nished wine. masterº 9v. 7, 41:10). The professional diviner 12. This is its interpretation Joseph deci- and dream interpreter expected to be paid for phers the dream by a scheme of equivalences. his services. Joseph, therefore, feels free to re- The rapidity of the action suggests imminent quest a personal favor instead. ful®llment. The recurrence of the number three 15. kidnapped Joseph is referring to the 9three days, three branches, three stages of events in 37:28,36, stating in effect that it was growth, three actions performed) and the fact the Midianites, not his brothers, who drew him that both ªPharaohº and his ªcupº are men- up from the pit. He may have put it this way,

CHAPTER 40 dreamed of his own future greatness. In exile, he would only interpret the dreams of others 8. When Joseph lived in the Land, he DSoloveitchik). Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly Etz Hayim, 6th printing — REPLACEMENT PAGE — Jan. 2006

baker from among his of®cials. 21He restored Z # &CB&\~s r i@G# 12 E@KG: @ fxTzC KOa^\ V] ` F@B the chief cupbearer to his cupbearing, and he U j# v+QF#jfST#N~ i] G# Fe Y+ ^ #r KOT#N~P Y] F#l#r^ placed the cup in Pharaoh s hand; 22but the ¶ Z & zr N@Fj#B KOv@ V] ` B+\s#ZF@B G^ 22 `TF: Z^ o# chief baker he impaledÐjust as Joseph had interpreted to them. o@\#ZN@F&OKfS+U: 23Yet the chief cupbearer did not think of U + fS K KOB&\~ Y] Z~F#l#r^ M#Zs# H@ `NB~ G^ 32 Joseph; he forgot him. V r^j@I+Fe: i] G#

22. just as Joseph had interpreted The 23. did not think of Joseph; he forgot him narration uses the very words of Joseph to indi- The negative±positive wording is idiomatic and cate the precision with which his predictions simply means ªhe completely forgot him.º were ful®lled.

23. The chief cupbearer ®nds himself so ter lead him to remember. Perhaps because the busy dealing with important and demanding chief cupbearer believed that he was innocent people that he forgets his anonymous prison- and deserved to be released, he minimized his mate until the circumstances of the next chap- obligation to Joseph.

shekels by the sanctuary weight, both filled with ÌÈÚ·L¬¦ § ¦ ÛÒk¤ ¤½ Æ„Á‡¤¨ ˜¯ÊÓ³ §¨ ¦ ¼dÏ˜LÓ§¨¨ ¦ »‰‡Óe¥¨ choice flour with oil mixed in, for a grain ˙ÏÒ¤ Ÿ ² ÌÈ‡ÏÓÀ¦ ¥ | Ì‰È ´§ ¤  ¥ L L„w‰¤§ Ÿ ® Ï˜La ¤© ´ ¤ Ï˜L¤§ −¤ offering; 14one gold ladle of 10 shekels, filled ‰¯NÚ ¬ ¨ £¨ ˙Á‡² Ûk 14 :‰Á «©¬©© §¨ ÓÏ¦ ÔÓM·¤§ − ¤ © ‰ÏeÏa ¬ §¨ with incense; 15one bull of the herd, one ram, 15 and one lamb in its first year, for a burnt ¯ãÀ ¨ -Ôa¤¨ „Á‡º ¨ ¤ ¯t ´ :˙¯Ë˜¤© Ÿ ‰‡ÏÓ ¬§« §¥¨ ·‰Ê− ¨¨ offering; 16one goat for a purification offering; :‰ÏÚÏ¨« Ÿ § B˙− L-Ôa „Á‡-N·k¤«¤¤¨¬¤§¨ „Á‡² ¤¨ ÏÈ‡¦ ©¯ 17and for his sacrifice of well-being: two oxen, Á·ÊÏe © ´ 17 :˙‡hÁÏ «§¤ §©¨ „Á‡− ¨ ÌÈfÚ-¯ÈÚN¬¤ ¦ ¦¦ § 16 five rams, five he-goats, and five yearling lambs. Æ‰MÓÁ¨ ¦ £ ÌÏÈ‡¦³ ¥ ¼ ÌÈ¦L§© ¯ã´ ¨¨ » ÌÈÓÏM‰¦ ©§¨ That was the offering of Nahshon son of ‰MÓÁ¨® ¦ £ ‰− ¨ L-È ¨ «  ¥ a ÌÈN·k¬§ ¦ §¨ ‰MÓÁ¨½ ¦ ÌÈ„ezÚ´£ ¦ © Amminadab. Ù 18On the second day, Nethanel son of Zuar, :·„ « ¨¨ ÈnÚ-Ôa¦ ¤© ÔBLÁ−  Ôa¯˜¨§©¬©§ ‰Ê²¤ chieftain of Issachar, made his offering. 19He ¯Úeˆ-Ôa Ï‡ ´¤¨® ˙§©§¥ ·È¯˜‰¦− § ¦ È½¦M‰©¥ Æ ÌBia© 18 presented as his offering: one silver bowl weigh- B¹a¯˜-˙‡ ¨ § ¤¨ ·¯˜‰¸¦ § ¦ 19 :¯Î˘OÈ « ¨¨ ‡ÈN¦−¦ § ing 130 shekels and one silver basin of 70 shekels ¼dÏ˜LÓ§¨¨ ¦ »‰‡Óe ¨ ÌÈLÏL´¥ ¦ Ÿ § ˙Á‡À ÛÒk-˙¯Ú˜©«£©¤´¤©© by the sanctuary weight, both filled with choice Ï˜La ¤ ´ ¤ Ï˜L¤§ − ÌÈÚ·L¬¤ ¦ § ¦ ÛÒk¤ ¤½ Æ „Á‡¤¨ ˜¯ÊÓ³ §¨ ¦ flour with oil mixed in, for a grain offering; 20one gold ladle of 10 shekels, filled with incense; ‰ÏeÏa ¬ ¨ ˙ÏÒ¤§ Ÿ ² ÌÈ‡ÏÓÀ¦ ¥ | Ì‰È ´§ ¤  ¥ L L„w‰¤§ Ÿ ©® 21one bull of the herd, one ram, and one lamb ·‰Ê− ‰¯NÚ ¬¨¨ ¨ £¨ ˙Á‡² Ûk 20 :‰Á «©¬©© §¨ ÓÏ¦ ÔÓM·¤§ − ©¤ in its first year, for a burnt offering; 22one goat ÏÈ‡¦ ©¯ ¯ãÀ ¨ -Ôa¤¨ „Á‡º ¨ ¤ ¯t ´ 21 :˙¯Ë˜¤© Ÿ ‰‡ÏÓ ¬§« §¥¨ for a purification offering; 23and for his sacrifice :‰ÏÚÏ¨« Ÿ § B˙− L-Ôa „Á‡-N·k¤«¤¤¨¬¤§¨ „Á‡² ¤¨ of well-being: two oxen, five rams, five he-goats, Á·ÊÏe © ´ 23 :˙‡hÁÏ «§¤ §©¨ „Á‡− ¨ ÌÈfÚ-¯ÈÚN¬¤ ¦ ¦¦ § 22 and five yearling lambs. That was the offering of Nethanel son of Zuar. Æ‰MÓÁ¨ ¦ £ ÌÏÈ‡¦³ ¥ ¼ ÌÈ¦L§© ¯ã´ ¨¨ » ÌÈÓÏM‰¦ ©§¨ 24On the third day, it was the chieftain of the ‰MÓÁ¨® ¦ £ ‰− ¨ L-È ¨  ¥ a ÌÈN·k¬§ ¦ §¨ ‰MÓÁ¨½ ¦ ÌÈ„ezÚ´£ ¦ © Zebulunites, Eliab son of Helon. 25His offering: Ù :¯Úeˆ-Ôa « ¤¨ Ï‡− ˙ Ôa¯˜¨§©¬§©§¥ ‰Ê²¤ one silver bowl weighing 130 shekels and one ·‡ÈÏ−¨ ¦ ‡ ÔÏe·Ê È ´§ª®¡ ·Ï§¥ ‡ÈN¦−¦ ¨ ÈLÈÏM‰½ ¦¦ ©§ ÆÌBia© 24 silver basin of 70 shekels by the sanctuary ˙Á‡À ÛÒk-˙¯Ú˜©«£©¤´¤©© Bºa¯˜¨§¨ 25 :ÔÏÁ-ÔaŸ « ¤¥ weight, both filled with choice flour with oil mixed in, for a grain offering; 26one gold ladle ÛÒk¤ ¤½ Æ„Á‡¤¨ ˜¯ÊÓ³ §¨ ¦ ¼dÏ˜LÓ§¨¨ ¦ »‰‡Óe ¨ ÌÈLÏL´¥ ¦ Ÿ § of 10 shekels, filled with incense; 27one bull of | Ì‰È ´ ¤  ¥ L L„w‰¤§ Ÿ ® Ï˜La ¤© ´ ¤ Ï˜L¤§ − ÌÈÚ·L¬¤ ¦ § ¦ the herd, one ram, and one lamb in its first year, :‰Á « §¨ ÓÏ¦ ÔÓM·¤§ − ¤ ‰ÏeÏa ¬© ¨ ˙ÏÒ¤§ Ÿ ² ÌÈ‡ÏÓÀ¦ §¥ for a burnt offering; 28one goat for a purification :˙¯Ë˜¤Ÿ ‰‡ÏÓ ¬§« §¥¨ ·‰Ê− ‰¯NÚ ¬¨¨ ¨ £¨ ˙Á‡² Ûk©¬©© 26 offering; 29and for his sacrifice of well-being: „Á‡-N·k¤«¤¤¨¬ „Á‡² ¤¨ ÏÈ‡¦ ©¯ ¯ãÀ ¨ -Ôa¤¨ „Á‡º ¯t©´¤¨ 27 two oxen, five rams, five he-goats, and five year- „Á‡− ¨ ÌÈfÚ-¯ÈÚN¬¤ ¦ ¦¦ 28 :‰Ï¨«§ ŸÚÏ§ B˙−  ¨ L-Ôa¤§ ¼ÌÈ¦L§© ¯ã´ ¨¨ »ÌÈÓÏM‰¦ Á·ÊÏe ©©§¨ ´ 29 :˙‡hÁÏ «§¤ §©¨ ÌÈN·k¬¦ §¨ ‰MÓÁ¨½ ¦ ÌÈ„zÚ´£ ¦ ©ª Æ ‰MÓÁ¨ ¦ £ ÌÏÈ‡¦³ ¥

14. 10 shekels Although the ladle was made 15. bull of the herd A domestic bull. Wild of gold, its weight was computed in terms of animals are barred from the altar. standard silver shekels. 16. one goat A domestic goat. incense For use on the altar of incense (see 17. oxen Better: bulls. Castrated animals are Exod. 30:7). forbidden in sacriﬁce (Lev. 22:20). EH FM i-x for printer.cou 6/12/01 9:44 M Page 4 ohhj .g ETZ HAYIM TORAH AND COMMENTARY

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Library of Congress Cataloging-in-Publication Data Bible. O.T. Pentateuch. Hebrew. 2001. Etz Hayim: Torah and commentary / senior editor, David L. Lieber; literary editor, Jules Harlow; sponsored by the Rabbinical Assembly and the United Synagogue of Conservative Judaism. p. cm. Text of the Pentateuch in Hebrew and English; commentary in English. Includes the haftarot and commentary on them, p’shat and d’rash commentaries, comments on Conservative halakhic practice, topical essays, and other material. Includes bibliographical references and index. ISBN-10: 0-8276-0712-1 ISBN-13: 978-0-8276-0712-5 1. Bible. O.T. Pentateuch—Commentaries. 2. Haftarot—Commentaries. 3. Bible. O.T. Pentateuch—Theology. 4. Conservative Judaism—Customs and practices. I. Lieber, David L. II. Harlow, Jules. III. United Synagogue of Conservative Judaism. IV. Rabbinical Assembly. V. Bible. O.T. Pentateuch. English. Jewish Publication Society. 2001. VI. Title.

BS1222 .L54 2001 222 ’.1077—dc21

2001029757

In 538 b.c.e., a year after conquering Babylonia, coming temple features its m’norah (4:1–6), a Cyrus the Mede had issued an edict allowing all solid lampstand with seven lamps, flanked on ei- subject populations to return to their national re- ther side by an olive tree. In a passage that follows ligious practices. As a result, exiles from Babylonia the haftarah (4:10–14), this vision is explained: had returned to Judah with authorization to re- The lampstand symbolizes God; the seven lamps build the Jerusalem temple, destroyed nearly fifty are “the eyes of the Lord, ranging over the whole years earlier. Work on the new temple was post- earth”; and the two trees are anointed dignitaries poned, however, when local adversaries first (literally, “sons of oil”) who attend “the Lord of sought to participate and then—after being ex- all the earth.” Theologically speaking, the Temple cluded—prevented the settlers from rebuilding objects thus represent divine dominion on earth, (Ezra 4:1–5,24). In the second year in the reign and the trees represent its two human stewards of Darius I (Ezra 4:4–5,24), the king of Persia per- (Joshua and Zerubabbel). mitted construction to resume. That year, the By giving Zechariah’s prophecy a proclamatory prophets Haggai and Zechariah exhorted the peo- ending—“not by might, nor by power, but by My ple in God’s name to resume the building effort spirit” (4:7)—the Sages transformed the text into (Ezra 5:1–2). The prophecies in this haftarah date an ever-present divine warning: Groups aiming to from that time. (Construction would take four “force the end” through military might or by in- more years to complete.) ducing the Temple’s restoration should recon- The haftarah begins with an announcement sider such plans of action. that God promises to return to Zion (2:14–17). This requires preparation and purification of the RELATION OF THE HAFTARAH high priest, the Land, and the people. Thus the TO THE CALENDAR prophecy continues with the purification and in- vestiture of the high priest and a declaration of The haftarah is appropriate in that Hanukkah· cel- God’s forgiveness for the people’s sins in the ebrates the rededication of a repurified temple in Land. This is followed by the prophet’s vision of Hasmonean times and anticipates a messianic the lampstand (m’norah) to be used in the temple temple in the future. and words affirming that communal success will On the first Shabbat of Hanukkah,· a portion be achieved through the spirit of God. of the account of offerings brought by Israelite Priestly concerns and details dominate the haf- chieftains (n’si•im) is read (from Num. 7). This tarah. Nevertheless, the prophet mentions royal derives from mishnaic practice, which ruled that or secular leadership (3:8, 4:6–9). A notion of “On the (Shabbat of) Hanukkah· (one reads) from dual national leadership—where Joshua the high (the portion dealing with) the (portion about the) priest is paired with Zerubbabel, a descendant of chieftains” (M Meg. 3:6). This reading supple- David—is evident elsewhere in the prophecies of ments the regular parashah and is read from a sep- Zechariah (4:14), and even more clearly in the arate Torah scroll (S.A. O.H.· 684:2). writings of his contemporaries Haggai (1:1, 2:2) “Shout for joy, Fair Zion! For lo, I come; and and Ezra (4:3, 5:2). I will dwell in your midst [v’shakhanti b’tokhekh].” In his vision, Zechariah’s focus on the forth- These opening words of the prophet echo God’s 1269 Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly haftarah for first shabbat of hanukkah· ‰È¯ÎÊ JPS / OVC (Etz Hayim) — 3rd Printing (2002)

ZECHARIAH 2:14 HAFTARAH FOR FIRST SHABBAT OF HANUKKAH˚ · ‰È¯ÎÊ 1270 words to Moses when he was first commanded sin of idolatry (the Golden Calf), the rededication to construct the tabernacle (Exod. 25:8): “Let of the Temple marks its purification from ritual them make Me a sanctuary that I may dwell pollution. Both shrines thus mark a space of sa- among them [v’shakhanti b’tokham].” In this way, cred service, new and renewed—a place of divine the prophet suggests that God’s return will renew presence in the earthly realm. Symbolic interpre- divine intimacy with Israel and close the era of tations of the seven lamps of the m’norah in terms exile. Recitation of the chieftains’ offerings com- of the seven days of Creation and the seven heav- memorates the “dedication” (hanukkah· ) of the enly bodies (sun, moon, and five visible planets), wilderness tabernacle (Num. 7:84) and antici- add a cosmic dimension. In this context, the new pates the new Temple when God again will be Temple symbolizes a restoration of the world, a present among the people. rekindling of the lights of Creation through the Just as the Sages interpreted the construction pure worship of God. of the wilderness tabernacle as atonement for the

14 2ZECHARIAH Shout for joy, Fair Zion! For lo, I come; ‡·² ¨ -È¦ § ‰¦ Èk¯ ¦ ÔBiˆ-˙a® ¦ © ÈÁÓNÂ − ¦ § ¦ Èp¯¬§ ¦ ¨ 14 á and I will dwell in your midst—declares the ÌÈB‚¸¦ ÁeÂÏ§ ¦ Â 15 :‰Â‰È-Ì‡ «§ §ª§¨ CÎB˙·− Èz¬§¥ ¦  § ÎLÂ§¨© LORD. 15In that day many nations will attach ÌÚÏ ® §¨ ÈÏ − ¦ eÈ‰Â ¬ §¨ ‡e‰‰½ ÌBia©´© Æ‰Â‰È-Ï‡¤§¨ ÌÈa¯ ³ ¦ © themselves to the LORD and become His people, and He will dwell in your midst. Then you will ˙B‡·ˆ− ‰Â‰È-Èk ¬§¨ §¨ ¦ zÚ„ÈÂ©§ ¾ §¨© CÎB˙·½ Èz´§¥ ¦  § ÎLÂ§¨© know that I was sent to you by the LORD of ¦ ‡¥¨« È ¦ ÁÏL:CÈÏ ¬ §¨© Hosts. ˙Ó„‡©§©´ ÏÚ− © B˜ÏÁ½ ¤§ Æ‰„e‰È-˙‡¤§¨ ‰Â‰È ³ §¨ ÏÁ¸ Â§¨© 16 16The LORD will take Judah to Himself as His :Ì¦ ÏLe¯Èa¨¨« „BÚ −¦ ¯Á·e ¬ © L„w‰¤¨ Ÿ ©® portion in the Holy Land, and He will choose ‰Â‰È ÈtÓ§¥´§¨® ¯Na−¦ -Ïk Ò‰©¬¨¨¨ 17 Jerusalem once more. Ò :BL„˜ ÔBÚnÓ ¯BÚ Èk 17Be silent, all ﬂesh, before the LORD! §¬¨§« −¦ ¬¥ ¦ For He is roused from His holy habitation.

Zechariah 2:14. and I will dwell in your into the noun Sh’khinah. The concept came to midst God is aroused to return to Zion from include divine involvement in the fate of the “His holy habitation” in heaven. The language people Israel wherever they are found. In the derives from the old tabernacle traditions (“I may Midrash, the Sh’khinah suﬀers with Israel in dwell among them [v’shakhanti b’tokham],” Exod. exile—and will return with it at the time of re- 25:8). It was used meanwhile to express both demption. In kabbalistic sources from the medi- God’s dwelling in the temple of Solomon (1 eval period on, the Sh’khinah came to symbolize Kings 6:13) and the return of God to the post- a feminine dimension within divinity as well as exilic temple (Ezek. 43:9). the heavenly bride with which Israel enters into A threefold biblical typology of divine indwell- symbolic marriage on Shabbat. ing spans Israelite history. It begins in the wil- 16. The Lord will take Judah . . . as His derness, with a portable shrine built en route to portion This notion is ﬁrst found in Deut. 32:9 the Holy Land. It peaks in Solomon’s day with (speaking of Jacob). The ethnic unit and its ter- the construction of a permanent house for God. ritory are one and the same; God will return to And it concludes here, with the restoration to claim them both. Zion and the building of a new temple for the Holy Land Hebrew: admat ha-kodesh; a strik- indwelling of God’s presence on earth. ing formulation—unique in the Bible—asserting The Sages turned God’s providential presence the sanctity of the whole land of Israel. Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly 1271 ZECHARIAH 3:1 HAFTARAH FOR FIRST SHABBAT OF HANUKKAH˚ ‚ ‰È¯ÎÊ

3ZECHARIAH He further showed me Joshua, the high „ÓÚ¥¾ Ÿ ÏB„b‰½ Ô‰k‰¥´©¨ Ÿ © ÆÚLB‰È-˙‡© Æ ¤§ª È¦ ‡¯iÂÀ §¥ ©© â priest, standing before the angel of the LORD, BÈÓÈ-ÏÚ¦− „ÓÚ¥¬©§ Ÿ ÔËO‰Â² ‰Â‰È C‡ÏÓ ´§¨®§©¨¨ ©§© È − ÙÏ§¥ ¦ and the Accuser standing at his right to accuse ¯Ú‚È¸ §© ¦ ÔËO‰-Ï ¨ À ¨ ‡¤© ‰Â‰È¹ ¨ ¯Ó‡iÂ¤§ Ÿ¸ 2 :B «© ËNÏ§ ¦ § him. 2But [the angel of] the LORD said to the Accuser, “The LORD rebuke you, O Accuser; ¯Áa‰− ¥ Ÿ © Ea½ § Æ ‰Â‰È§¨ ¯Ú‚ÈÂ³ §© ¦ § ÔËO‰ ¨ ½ ©¨ Æ Ea§ ‰Â‰È ³ §¨ may the LORD who has chosen Jerusalem rebuke :L‡Ó « ÏvÓ ¬¥¥ ª¨ „e‡− ‰Ê ‡BÏ‰£¯¤’ Ì ¦ ®ÏLe¯Èa«¨¨ ¦ you! For this is a brand plucked from the fire.” „ÓÚÂ− ¥ Ÿ ÌÈ‡Bˆ®§ ¦ ÌÈ„‚a´ ¦ §¨ L·Ï − ª ‰È‰ ¬¨ ¨ ÚLB‰ÈÂ©¨ ª ¾ ¦ 3 3Now Joshua was clothed in filthy garments ÌÈ„ÓÚ‰-Ï ³ ¦ § Ÿ ‡ ¯Ó‡iÂ¤¤¨ ŸÀ ÔÚiÂ ´©© 4 :C‡Ïn‰ «©© È ¬©©§¨ ÙÏ§¥ ¦ when he stood before the angel. 4The latter ÌÈ‡v‰¦− Ÿ ÌÈ„‚a‰¬© ¦ ©§¨ e¯ÈÒ‰ ² ¦ ¨ ¯Ó‡ÏŸ ½ ¥ Æ ÂÈÙÏ§¨¨ spoke up and said to his attendants, “Take the filthy garments off him!” And he said to him, EÈÏÚÓÆÆ ¥¨¤ Èz¯·Ú‰¦ § ³ ¤¡© ‰‡¯¸ §¥ ÂÈÏ ¨ À‡ ¯Ó‡iÂ¤¥ Ÿ ÂÈÏÚÓ ®©´ ¥¨¨ “See, I have removed your guilt from you, and ¯Ó‡Â©¾ Ÿ 5 :˙BˆÏÁÓ «¨ ©£¨ E˙‡− § Ÿ LaÏ‰Â ¬ §©§¥ E¤½ŸÂÚ£ you shall be clothed in [priestly] robes.” 5Then ÁeÓÈNiÂ ¦ ¨ BL®© ‡¯-ÏÚŸ © ¯B‰Ë− ÛÈ¬¨ ¦ ˆ¨ eÓÈNÈ ² ¦ ¨ he gave the order, “Let a pure diadem be placed ÌÈ„‚a½ ¦ §¨ e‰LaÏiÂª ÆÆ ¦ ©©§ BLÀ ‡¯-ÏÚŸ © ¯B‰h‰¹ ©¨ ÛÈ¸ ¦ v‰©¨ on his head.” And they placed the pure diadem :„ÓÚ¥« Ÿ ‰Â‰È − C‡ÏÓe ¬§¨ © ©§ on his head and clothed him in [priestly] gar- 6 ments, as the angel of the LORD stood by. :¯Ó‡ÏŸ « ¥ ÚLB‰Èa© − ª ¦ ‰Â‰È½ C‡ÏÓ ´§¨ © ©§ Æ „ÚiÂ© Æ ©¨ 6And the angel of the LORD charged Joshua ÆCÏz ¥ ¥ ÈÎ¯„a³ §¨© -Ì‡¦¦ ˙B‡·ˆÀ ‰Â‰È ´§¨ §¨ ¯Ó‡-‰kº ¨© Ÿ 7 as follows: 7“Thus said the LORD of Hosts: If you Æ‰z‡-Ì‚Â§©©¨ ¯ÓL˙Ÿ ½ § ¦ Èz¯ÓLÓ´ ¦ §©§ ¦ -˙‡ Ì‡Â´¤ ¦ § walk in My paths and keep My charge, you in È¯ˆÁ-˙‡ ® ¨ ¥ ¤£ ¯ÓLzŸ §´ Ì‚Â −¦ §© È˙Èa½¦ -˙‡ ÔÈ„z´¤¥ ¦ ¨ turn will rule My House and guard My courts, :‰l‡‰¨¥«¤ ÌÈ„ÓÚ‰ − ¦ § Ÿ ÔÈa¥¬¨ ÌÈÎÏ‰Ó½ ¦ ©§§ ÆEÏ§ Èz˙ ³ ¦ Â§¨© and I will permit you to move about among 8 these attendants. 8Hearken well, O High Priest Æ‰z‡©¨ ÏB„b‰À Ô‰k‰¥´©¨ Ÿ | ÚLB‰È ©© ´ §ª ‡º-ÚÓL©«¨ §« Joshua, you and your fellow priests sitting be- ˙ÙBÓ− ÈL ¬¥ ‡-Èk©§¥ « ¦ EÈ½ÙÏ ÌÈ·Li‰´§¨¤ ¦ § Ÿ © EÈÚ¯ÂÆÆ §¥¤ fore you! For those men are a sign that I am go- :ÁÓˆ «© ¤ Èc·Ú-˙‡ − ¦ ¤©§ ‡È·Ó ² ¦ È¬¥ ¦ § ‰-Èk¦ « ¦ ‰n‰¥®¨ ing to bring My servant the Branch. 9For mark ÚLB‰È© ½ È ´§ª ÙÏ§¥ ¦ ÆÈz˙¦ Æ © ¨ ¯L ³ ¤ ‡ Ô·‡‰¤£ À ‰p‰¥´¨¤ ¦ | Èk´ ¦ 9 well this stone which I place before Joshua, a ÁzÙÓ © ´ ¥ © § È¯ ¦ § ‰ ÌÈ ¦¦ ® ÈÚ ‰Ú·L ´¥¨ §¨ ˙Á‡ −¦ © © Ô·‡-ÏÚ ¤ ¬ ©¤ single stone with seven eyes. I will execute its engraving—declares the LORD of Hosts—and ÔÂÚ-˙‡Ÿ ¤£¬ ÈzLÓe ² ¦ ©§ ˙B‡·ˆ½ ¨ ‰Â‰È ´§ §¨ ÆÌ‡§ª dÁztÀ ª¨ ¦ I will remove that country’s guilt in a single day.

Zechariah 3:1–2. In this vision of a heavenly provoked the Persian government. The metaphor court, God is the judge, the high priest Joshua is of a branch (tzemah· ) used to depict a future king the defendant, and the angel and the Accuser (sa- was already used by Isaiah (4:2). It was then de- tan) are the defense and prosecuting counsels, re- veloped fully in Jeremiah’s oracles about a de- spectively. Presumably the Accuser has contended scendant of David whom God will establish to that the priest is unfit for office, which would ex- bring victory and to rule in justice (23:5–6, plain why God now rebukes the Accuser. This di- 33:14–16). Later, in the Rabbinic era, it would vine affirmation legitimates the priest and even give rise to interpretations of messianic expec- pronounces him fit to serve as an angel in heaven. tancy. It would also be featured in the 15th bene- 8. My servant the Branch Who or what this diction of the Amidah (“the benediction of Da- signifies is unspecified. Probably the prophet is re- vid”), which opens with a petition that God cause ferring to Zerubbabel (see 4:6, below); mention “the Branch of David to flourish.” This messianic by name would have been unwise, for such ex- prayer would become the last blessing to be added pression of Israelite royalist hopes would have to the Amidah. Etz Hayim: Torah and Commentary Copyright © 2001 by the Rabbinical Assembly ZECHARIAH 3:10 HAFTARAH FOR FIRST SHABBAT OF HANUKKAH˚ ‚ ‰È¯ÎÊ 1272

10In that day—declares the LORD of Hosts—you ‡e‰‰À ÌBia 10 :„Á‡ «©´© ÌBÈa ¬¤¨ § ‡È‰‰-ı¯‡‰ − ¦ ¤© « ¨¨ will be inviting each other to the shade of vines e‰Ú¯Ï LÈ‡´§¥¥® e‡¯˜z−¦ §§ ¦ ˙B‡·ˆ½ ‰Â‰È ´§¨ §¨ Æ Ì‡§ª and ﬁg trees.” :‰ «  ¨ ‡z ¥ ˙Áz-Ï ©§ ¬ ‡Â ¤© § ÔÙb¤ − ˙Áz-Ï ©¤ ¬ ‡¤©

4 The angel who talked with me came back È¦¯ÈÚÈÂ¾¥ ¦ Èa®©§ ¦ ¯·c‰¥´ Ÿ © C‡Ïn‰ − ¨ § © ·LiÂ¨© ¾ ©¨ ã and woke me as a man is wakened from sleep. © ½‡ ¯Ó‡iÂÈÏ ¤¥ Ÿ 2 :B˙MÓ§¨«©´ ¦ ¯BÚÈ-¯L‡£¤¥¬ LÈ‡k − ¦ § 2He said to me, “What do you see?” And I an- | È˙È‡¯¦ ´ ¦ ¨ ¯Ó‡Â©¿ Ÿ ¯Ó‡ÈÂ ‰‡¯¤®¨ Ÿ ‰z‡− ‰Ó¨¬©¨ swered, “I see a lampstand all of gold, with a bowl above it. The lamps on it are seven in num- dL¨À ‡¯-ÏÚŸ dl‚Â ´© §ª¨ dlk¹ ª¨ ·‰Ê¸ ¨¨ Á˙¯BÓ ‰p‰Â ´§© ¥ ¦ § ber, and the lamps above it have seven pipes; Æ‰Ú·LÂ ¨ § ¦ § ‰Ú·L³ §¨ ¦ ‰ÈÏÚ¨ ½ ¨¤ Æ ‰È˙¯¨ Æ¤ Ÿ ¥ ‰Ú·LÂ ³ §¨ ¦ § 3and by it are two olive trees, one on the right ÌÈ¦ Le 3 :dL¨«§©¬ ‡¯-ÏÚŸ ¯L‡£¤¬© ˙B¯pÏ− ©¥ ˙B˜ˆeÓ½ «¨ of the bowl and one on its left.” 4I, in turn, asked „Á‡Â − §¤¨ ‰lb‰ ¨ ½ ÔÈÓÈÓ ´©ª ¦¦ Æ „Á‡ ‰ÈÏÚ ®¨¤¨ ¤ ¨ ÌÈ˙ÈÊ − ¦ ¥ the angel who talked with me, “What do those C‡Ïn‰-Ï ² ¨ § © ‡¤© ¯Ó‡Â©½ Ÿ ¨« Æ ÔÚ‡Â© Æ 4 :dÏ¨«¨© ‡ÓN-ÏÚ Ÿ ©§ things mean, my lord?” 5“Do you not know 5 what those things mean?” asked the angel who ÔÚiÂ©©© Â :È« ¦ Ÿ„‡ ‰l¤£ ‡-‰Ó − ¨¥ ¯Ó‡ÏŸ ¥® Èa − ¦ ¯·c‰¥¬ Ÿ © talked with me; and I said, “No, my lord.” 6Then zÚ„È ¨ § − ‡BÏ‰£¬¨© ÈÏ © ½‡ ¯Ó‡iÂ¤¥ Ÿ ©´ ÆÈa¦ ¯·c‰¥¬ Ÿ © C‡Ïn‰º ¨ ©©§ he explained to me as follows: ÔÚiÂ© ¹ ©© 6 :È« ¦ Ÿ„‡£ ‡ÏŸ ¬ ¯Ó‡Â− © Ÿ ¨ ‰l ¤ ‡ ® ‰n‰-‰Ó ¨¥ ´ ¨¥ “This is the word of the LORD to Zerubbabel: ¯Ó‡ÏŸ ½ ¥ ÆÈÏ © ‡ ¯Ó‡iÂ¤¥ Ÿ³ © Not by might, nor by power, but by My ‡ÏŸ ³ ¯Ó‡ÏŸ ® ¥ Ï·a¯Ê-Ï − ¤ ¨ ª ‡¤§ ‰Â‰È-¯·c ¨ ½ § © ‰Ê¤§ µ spirit—said the LORD of Hosts. 7Whoever you are, O great mountain in the path of Zerubba- ‰Â‰È ¬ §¨ ¯Ó‡ − ¨© ÈÁe¯a½¦ § -Ì‡¦ Èk´ ¦ ÁÎ·© Ÿ ½ § ‡ÏÂŸ §´ ÆÏÈÁ·¦ Æ §© bel, turn into level ground! For he shall produce È ¬  ¥ ÙÏ§ ÏB„b‰-¯‰ ²¦ ‰z‡-ÈÓ ¯©«©¨ ©¨ « ¦ 7 :˙B‡·ˆ§¨« that excellent stone; it shall be greeted with Ô·‡‰-˙‡ ¤ ´ ¤ ¤¨ Æ ‡ÈˆB‰Â¦ § ¯LÈÓÏŸ ® ¦ § Ï·a¯Ê− §ª¨¤ shouts of ‘Beautiful! Beautiful!’” Ù :dÏ « ¨ ÔÁ− ÔÁ¥¬¥ ˙B‡Lz¾ §ª ‰L¨½ ‡¯‰Ÿ ¨

Zechariah 4:2. I see a lampstand Zecha- c.e.) carved such a candelabrum on his victory riah’s vision of both lampstand (m’norah) and arch. lamps (or spouts) diﬀers from the two major de- 6. Zerubbabel A grandson of King Jehoiachin scriptions of these sacred vessels elsewhere in of Judah (1 Chron. 3:17–19) and the secular head Scripture (Exod. 25:31–40; 1 Kings 7:49). The of the repatriated community (Hag. 1:1) [Transl.]. earliest representation of a seven-branched can- 7. The details of this oracle have long been delabrum appears on the coins minted for subject to dispute. The phrase “that excellent Antigonus Mattathias, the last of the Hasmonean stone” seems related to Mesopotamian ceremo- dynasty (40–37 b.c.e.). After the destruction of nies in which the monarch dedicated a new tem- the Temple by Titus, Domitian’s masons (ca. 81 ple with a stone from the former temple.