Jacob

Rachel weeps over her exiled descendants and God hears her plea (Jer 31:14–16). Expanding on this passage, the rabbis in Midrash Eichah Rabbah envision Jeremiah awakening the patriarchs and Moses to plead with God to have mercy on Israel. Upon their failure to move God, the matriarch Rachel intervenes successfully.

The story of Moses follows a pattern that is typical of ancient Near Eastern fugitive hero narratives. However, when Moses goes to Mount Horeb, the plot deviates from the usual “divine encounter” feature. What does this tell us about the composition of the story of Moses and the Burning Bush?

The merging of two different accounts of Jacob’s return home is reflected in the double etymologies for Mahanaim and Penuel. Why do both sources have Jacob pass through these two cities one after the other? The answer lies in geography.

Behind the story of Jacob’s struggle with his older twin Esau, stands a political allegory, reflecting how Israel (=Jacob) first dominated Edom (=Esau) in the 10th-9th centuries and then lost control over it in the late 8th century.

Bringing Parashat Vayechi to Life

Esau kisses Jacob upon the latter’s return from Haran. Famously, in the Torah scroll, the word kiss is dotted, implying that his kiss may have been more (or less) than just a kiss. Nevertheless, perhaps in this case, “a kiss is but a kiss.”

Turning the brothers’ unprovoked attack on Shechem into Simeon and Levi’s rescue of Dinah

Clothing, beginning with Joseph’s coat, functions both as a marker of distinction and as the source of undoing in the Joseph story. Pirkei de-Rabbi Eliezer adds layers of history to this coat: it is the original garments made from the sloughed skin of the serpent that God gave to Adam and Eve, which was then worn by Nimrod, Esau, and Jacob. Midrash Tanchuma claims it to be the (future) High Priest’s tunic.

Esau’s kiss to Jacob is written with scribal dots over the word וַׄיִּׄשָּׁׄקֵ֑ׄהׄוּׄ, “and he kissed him.” Traditional commentators suggest this hints to Esau’s feelings or state of mind. Critical scholarship, however, points to something much more prosaic, a question of syntax.

The Book of Exodus begins with an accounting of the members of Jacob's family who went with him to Egypt. Our Torah, the Masoretic Text, lists 70 people. Dead Sea Scroll manuscript 4QEx^b, however, records 75 people. How do we account for this and other differences between the texts?

Three distinct themes in Parashat Vayetzei are intertwined: Jacob’s encounter with God at Bethel, the birth of Jacob’s sons, and Jacob’s departure from Haran.