Beshalach Exodus 14:15-25 Rebellion to Tyrants is Obedience to God

Beshalach - Exodus 14:15-25: "Rebellion to Tyrants is Obedience to God"

Chapter 14

15. The Eternal said to Moses, Why do you cry out to Me? Speak to the children of Israel and let them travel.		טו. וַיֹּאמֶר יְהֹוָה אֶל משֶׁה מַה תִּצְעַק אֵלָי דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִסָּעוּ:
16. And you raise your staff and stretch out your hand over the sea and split it, and the children of Israel shall come in the midst of the sea on dry land.		טז. וְאַתָּה הָרֵם אֶת מַטְּךָ וּנְטֵה אֶת יָדְךָ עַל הַיָּם וּבְקָעֵהוּ וְיָבֹאוּ בְנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה:
17. And I, behold! I shall harden the hearts of the Egyptians, and they will come after you, and I will be glorified through Pharaoh, and through all his force, through his chariots, and through his horsemen.		יז. וַאֲנִי הִנְנִי מְחַזֵּק אֶת לֵב מִצְרַיִם וְיָבֹאוּ אַחֲרֵיהֶם וְאִכָּבְדָה בְּפַרְעֹה וּבְכָל חֵילוֹ בְּרִכְבּוֹ וּבְפָרָשָׁיו:
18. And the Egyptians shall know that I am the Eternal, when I will be glorified through Pharaoh, through his chariots, and through his horsemen		יח. וְיָדְעוּ מִצְרַיִם כִּי אֲנִי יְהֹוָה בְּהִכָּבְדִי בְּפַרְעֹה בְּרִכְבּוֹ וּבְפָרָשָׁיו:
19. Then the angel of God, who had been going in front of the Israelite camp, moved and went behind them, and the pillar of cloud moved away from in front of them and stood behind them.		יט. וַיִּסַּע מַלְאַךְ הָאֱלֹהִים הַהֹלֵךְ לִפְנֵי מַחֲנֵה יִשְׂרָאֵל וַיֵּלֶךְ מֵאַחֲרֵיהֶם וַיִּסַּע עַמּוּד הֶעָנָן מִפְּנֵיהֶם וַיַּעֲמֹד מֵאַחֲרֵיהֶם:
20. And he came between the camp of Egypt and the camp of Israel, and there were the cloud and the darkness, and it illuminated the night, and one did not draw near the other all night long.		כ. וַיָּבֹא בֵּין מַחֲנֵה מִצְרַיִם וּבֵין מַחֲנֵה יִשְׂרָאֵל וַיְהִי הֶעָנָן וְהַחשֶׁךְ וַיָּאֶר אֶת הַלָּיְלָה וְלֹא קָרַב זֶה אֶל זֶה כָּל הַלָּיְלָה:
21. And Moses stretched out his hand over the sea, and the Eternal led the sea with the strong east wind all night and made the sea into dry land and the waters split.		כא. וַיֵּט משֶׁה אֶת יָדוֹ עַל הַיָּם וַיּוֹלֶךְ יְהֹוָה | אֶת הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל הַלַּיְלָה וַיָּשֶׂם אֶת הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ הַמָּיִם:
22. Then the children of Israel came into the midst of the sea on dry land, and the waters were to them as a wall from their right and from their left.		כב. וַיָּבֹאוּ בְנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה וְהַמַּיִם לָהֶם חוֹמָה מִימִינָם וּמִשְּׂמֹאלָם:
23. The Egyptians pursued and came after them all Pharaoh s horses, his chariots, and his horsemen, into the midst of the sea.		כג. וַיִּרְדְּפוּ מִצְרַיִם וַיָּבֹאוּ אַחֲרֵיהֶם כֹּל סוּס פַּרְעֹה רִכְבּוֹ וּפָרָשָׁיו אֶל תּוֹךְ הַיָּם:
24. It came about in the morning watch that the Eternal looked down over the Egyptian camp through a pillar of fire and cloud and threw the Egyptian camp into confusion.		כד. וַיְהִי בְּאַשְׁמֹרֶת הַבֹּקֶר וַיַּשְׁקֵף יְהֹוָה אֶל מַחֲנֵה מִצְרַיִם בְּעַמּוּד אֵשׁ וְעָנָן וַיָּהָם אֵת מַחֲנֵה מִצְרָיִם:
25. And [God] removed the wheels of their chariots, and He led them with heaviness, and the Egyptians said, Let me run away from the Israelites because the Eternal is fighting for them against the Egyptians		כה. וַיָּסַר אֵת אֹפַן מַרְכְּבֹתָיו וַיְנַהֲגֵהוּ בִּכְבֵדֻת וַיֹּאמֶר מִצְרַיִם אָנוּסָה מִפְּנֵי יִשְׂרָאֵל כִּי יְהֹוָה נִלְחָם לָהֶם בְּמִצְרָיִם:

Guide Questions

1. Rashi brings three explanations of verse 15. What is different about each one? How is the first one different from the second and third? What do you think of this?

2. On the beginning of verse 20, "וַיָּבֹא בֵּין מַחֲנֵה מִצְרַיִם וּבֵין מַחֲנֵה יִשְׂרָאֵל" to what situation does Rashi compare this to? How does this describe the relationship between God and the people Israel? What do you think of this?

3. What famous midrash is cited in The Stone Edition Chumash (p. 373) on בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה? What other midrash is added on to the idea that the water formed walls on the right hand and on the left? If you were to give a d'var torah on these two midrashim, what lesson could you teach?

4. In Rebbe Nachman's Torah (Exodus, bottom of p. 104), how does the splitting of the sea relate to the idea of your willpower overcoming obstacles? Do you think it is true that if you want something badly enough, you can make it happen? Why or why not? How does this compare with the first Zionist, Theodor Herzl, who said, "If you will it, it is no dream?"

5. The Great Seal of the United States is an image that is supposed to represent the values of the country. Two images were proposed. Look below: the one on the left was accepted: The eye of God above a pyramid with Latin words meaning "He approves of our deeds" and "a new order for the ages." (It is on the back of the one dollar bill.) Benjamin Franklin, however, wanted the image on the right, of the splitting of the sea, with the motto, "Rebellion to tyrants is obedience to God." His idea was rejected. What values do each image represent? How are they both about the story of the American Revolution? Which would you have preferred, and why?

6. In the Torah: A Modern Commentary by W. Gunther Plaut under "Compassion," two things are explained: a midrash about the angels and a custom at the Passover seder. (See p. 486.) How do these things change the tone of the story? Do you like or dislike this approach? Why?

7. In Etz Hayim (p. 404), what does the commentary on verse 21 say about the rabbis' attitudes toward supernatural miracles? Do you agree or disagree? Why? Does a "natural" or "scientific" explanation of the splitting of the sea appeal to you? Why or why not?

8. Look at two paintings of the parting of the Red Sea (one image by Arnold Friberg, the other one by Yoram Raanan. What is the mood of each one? How do they compare to each other? Which do you prefer? Why?

Arnold Friberg:

Yoram Raanan:

9. The Jewish philosopher Martin Buber taught that the splitting of the sea is an example of a miracle, and a miracle is anything that produces "abiding astonishment." It becomes more amazing the more you explain it. Can you think of something else that could be called a "miracle" according to this definition? What? Why?

We're Takin' Names! - Exodus 1:1-14

1. And these are the names of the sons of Israel who came to Egypt; with Jacob, each man and his household came:		א. וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה אֵת יַעֲקֹב אִישׁ וּבֵיתוֹ בָּאוּ:
2. Reuben, Simeon, Levi, and Judah.		ב. רְאוּבֵן שִׁמְעוֹן לֵוִי וִיהוּדָה:
3. Issachar, Zebulun, and Benjamin.		ג. יִשָּׂשכָר זְבוּלֻן וּבִנְיָמִן:
4. Dan and Naphtali, Gad and Asher.		ד. דָּן וְנַפְתָּלִי גָּד וְאָשֵׁר:
5. Now all those descended from Jacob were seventy souls, and Joseph, [who] was in Egypt.		ה. וַיְהִי כָּל נֶפֶשׁ יֹצְאֵי יֶרֶךְ יַעֲקֹב שִׁבְעִים נָפֶשׁ וְיוֹסֵף הָיָה בְמִצְרָיִם:
6. Now Joseph died, as well as all his brothers and all that generation.		ו. וַיָּמָת יוֹסֵף וְכָל אֶחָיו וְכֹל הַדּוֹר הַהוּא:
7. The children of Israel were fruitful and swarmed and increased and became very very strong, and the land became filled with them.		ז. וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ אֹתָם:
8. A new king arose over Egypt, who did not know about Joseph.		ח. וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרָיִם אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף:
9. He said to his people, "Behold, the people of the children of Israel are more numerous and stronger than we are.		ט. וַיֹּאמֶר אֶל עַמּוֹ הִנֵּה עַם בְּנֵי יִשְׂרָאֵל רַב וְעָצוּם מִמֶּנּוּ:
10. Get ready, let us deal shrewdly with them, lest they increase, and a war befall us, and they join our enemies and depart from the land."		י. הָבָה נִתְחַכְּמָה לוֹ פֶּן יִרְבֶּה וְהָיָה כִּי תִקְרֶאנָה מִלְחָמָה וְנוֹסַף גַּם הוּא עַל שׂנְאֵינוּ וְנִלְחַם בָּנוּ וְעָלָה מִן הָאָרֶץ:
11. So they appointed over them tax collectors to afflict them with their burdens, and they built store cities for Pharaoh, namely Pithom and Raamses.		יא. וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה אֶת פִּתֹם וְאֶת רַעַמְסֵס:
12. But as much as they would afflict them, so did they multiply and so did they gain strength, and they were disgusted because of the children of Israel.		יב. וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרֹץ וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל:
13. So the Egyptians enslaved the children of Israel with back breaking labor.		יג. וַיַּעֲבִדוּ מִצְרַיִם אֶת בְּנֵי יִשְׂרָאֵל בְּפָרֶךְ:
14. And they embittered their lives with hard labor, with clay and with bricks and with all kinds of labor in the fields, all their work that they worked with them with back breaking labor.		יד. וַיְמָרֲרוּ אֶת חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה בְּחֹמֶר וּבִלְבֵנִים וּבְכָל עֲבֹדָה בַּשָּׂדֶה אֵת כָּל עֲבֹדָתָם אֲשֶׁר עָבְדוּ בָהֶם בְּפָרֶךְ:

Guide Questions:

1. According to Rashi, why are the names of the children of Israel listed at the beginning of Exodus when they had already been listed at the end of Genesis? What does this tell us about the relationship between God and Israel? How can you reconcile that with the fact that they were going into slavery?

2. The Torah says that the Israelites went from 70 people to hundreds of thousands in just a few generations. How does Rashi say they did this (see verse 7)? Can you figure out where he got this number from? Read the verse carefully.

3. What are the two ways Rashi says we can understand verse 8? Which do you think is more likely?

4. According to Rashi on verse 12, what were the Egyptians disgusted at? How might this connect to the idea of freedom activist Nelson Mandela, that it is not only the enslaved who need to be freed but also the enslaver?

5. According to the Stone Chumash (p. 293), how does Pharaoh's plot relate to anti-Semitism?

6. According to Rebbe Nachman's Torah (p. 24-25), what does the word קָשָׁה  (in verse 14) mean with regard to the Israelites' (and our) faith in God? How does this relate to us today?

7. According to the Women's Torah commentary (p. 308), what is new about calling the Israelites in verse 9 עַם בְּנֵי יִשְׂרָאֵל? Do you think of the Jewish community as a nation or a family? Why?

8. In The Commentator's Bible (p. 3) , Nahmanides says the theme of the book of Exodus is exile.  What is exile? What two conditions had to be met in order for in order for the exile to be over? Do you think we have met those conditions today? Why or why not?

Vayechi - Genesis 50:15-26 - So... Now Do You Hate Us?

15. Now Joseph's brothers saw that their father had died, and they said, "Perhaps Joseph will hate us and return to us all the evil that we did to him."		טו. וַיִּרְאוּ אֲחֵי יוֹסֵף כִּי מֵת אֲבִיהֶם וַיֹּאמְרוּ לוּ יִשְׂטְמֵנוּ יוֹסֵף וְהָשֵׁב יָשִׁיב לָנוּ אֵת כָּל הָרָעָה אֲשֶׁר גָּמַלְנוּ אֹתוֹ:
16. So they commanded [messengers to go] to Joseph, to say, "Your father commanded [us] before his death, saying,		טז. וַיְצַוּוּ אֶל יוֹסֵף לֵאמֹר אָבִיךָ צִוָּה לִפְנֵי מוֹתוֹ לֵאמֹר:
17. 'So shall you say to Joseph, "Please, forgive now your brothers' transgression and their sin, for they did evil to you. Now please forgive the transgression of the servants of the God of your father." ' " Joseph wept when they spoke to him.		יז. כֹּה תֹאמְרוּ לְיוֹסֵף אָנָּא שָׂא נָא פֶּשַׁע אַחֶיךָ וְחַטָּאתָם כִּי רָעָה גְמָלוּךָ וְעַתָּה שָׂא נָא לְפֶשַׁע עַבְדֵי אֱלֹהֵי אָבִיךָ וַיֵּבְךְּ יוֹסֵף בְּדַבְּרָם אֵלָיו:
18. His brothers also went and fell before him, and they said, "Look here, we are your slaves."		יח. וַיֵּלְכוּ גַּם אֶחָיו וַיִּפְּלוּ לְפָנָיו וַיֹּאמְרוּ הִנֶּנּוּ לְךָ לַעֲבָדִים:
19. But Joseph said to them, "Don't be afraid, for am I in the place of God?		יט. וַיֹּאמֶר אֲלֵהֶם יוֹסֵף אַל תִּירָאוּ כִּי הֲתַחַת אֱלֹהִים אָנִי:
20. Indeed, you meant evil against me, [but] God designed it for good, in order to bring about what is at present to keep a great many people alive.		כ. וְאַתֶּם חֲשַׁבְתֶּם עָלַי רָעָה אֱלֹהִים חֲשָׁבָהּ לְטֹבָה לְמַעַן עֲשׂה כַּיּוֹם הַזֶּה לְהַחֲיֹת עַם רָב:
21. So now do not fear. I will sustain you and your small children." And he comforted them and spoke to their hearts.		כא. וְעַתָּה אַל תִּירָאוּ אָנֹכִי אֲכַלְכֵּל אֶתְכֶם וְאֶת טַפְּכֶם וַיְנַחֵם אוֹתָם וַיְדַבֵּר עַל לִבָּם:
22. So Joseph dwelt in Egypt, he and his father's household, and Joseph lived a hundred and ten years.		כב. וַיֵּשֶׁב יוֹסֵף בְּמִצְרַיִם הוּא וּבֵית אָבִיו וַיְחִי יוֹסֵף מֵאָה וָעֶשֶׂר שָׁנִים:
23. Joseph saw children of a third generation [born] to Ephraim; also the sons of Machir the son of Manasseh were born on Joseph's knees.		כג. וַיַּרְא יוֹסֵף לְאֶפְרַיִם בְּנֵי שִׁלֵּשִׁים גַּם בְּנֵי מָכִיר בֶּן מְנַשֶּׁה יֻלְּדוּ עַל בִּרְכֵּי יוֹסֵף:
24. Joseph said to his brothers, "I am going to die; God will surely remember you and take you up out of this land to the land that God swore to Abraham, to Isaac, and to Jacob."		כד. וַיֹּאמֶר יוֹסֵף אֶל אֶחָיו אָנֹכִי מֵת וֵאלֹהִים פָּקֹד יִפְקֹד אֶתְכֶם וְהֶעֱלָה אֶתְכֶם מִן הָאָרֶץ הַזֹּאת אֶל הָאָרֶץ אֲשֶׁר נִשְׁבַּע לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב:
25. And Joseph promised the children of Israel, saying, "God will surely remember you, and you shall take up my bones out of here."		כה. וַיַּשְׁבַּע יוֹסֵף אֶת בְּנֵי יִשְׂרָאֵל לֵאמֹר פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם וְהַעֲלִתֶם אֶת עַצְמֹתַי מִזֶּה:
26. Joseph died at the age of one hundred ten years, and they embalmed him and he was placed into the coffin in Egypt.		כו. וַיָּמָת יוֹסֵף בֶּן מֵאָה וָעֶשֶׂר שָׁנִים וַיַּחַנְטוּ אֹתוֹ וַיִּישֶׂם בָּאָרוֹן בְּמִצְרָיִם:

Guiding Questions:
1. According to Rashi on verse 15, what did Joseph's brothers "see" that made them worried that Joseph was only waiting for their father to die before he took his revenge on them?

2. In The Midrash Says  (vol. 1, p. 474), what did Joseph do on his way back from their father's funeral that got his brothers worried? Why do you think Joseph did this?

3. According to Rashi on verse 16, did their father really command Joseph to forgive them? Why would they lie?

4. In the Stone Chumash (p. 288), what does Joseph mean when he says "Am I in the place of God?" Compare both Rashi's and Sforno's explanations. Which do you prefer?

5. In The Midrash Says (vol. 1, p. 476), how is Joseph different from Cain, Esau, and Ishmael? Do you think this was easy for Joseph? What can we learn from him?

6. What is the Hebrew word for Joseph's coffin? How else is this word used? According to Plaut's Modern Commentary (p. 318), what is the meaning of "the Coffin and the Ark"?

7. According to Etz Hayim (p. 310), how do the last words of Genesis foreshadow the beginning of the book of Exodus? What are the last words of all the books of the Torah, and how might they connect with each other?

8. According to Rebbe Nachman's Torah on 50:21 (p. 343), what does Joseph do that shows he is a tzaddik, a righteous person? Can you think of modern examples of people who are/were able to do the same?

9. According to the Women's Torah Commentary (p. 296), what is the meaning of the word יִפְקֹד? When else is it used? What questions or thoughts do you have about an idea of God who does this?

Vayigash - Genesis 45:1-10 - I Am My Brother's Keeper

1. Now Joseph could not take all those standing around him, and he called out, "Everyone get away from me!" So no one stood with him when Joseph made himself known to his brothers.		א. וְלֹא יָכֹל יוֹסֵף לְהִתְאַפֵּק לְכֹל הַנִּצָּבִים עָלָיו וַיִּקְרָא הוֹצִיאוּ כָל אִישׁ מֵעָלָי וְלֹא עָמַד אִישׁ אִתּוֹ בְּהִתְוַדַּע יוֹסֵף אֶל אֶחָיו:
2. And he wept out loud, so the Egyptians heard, and the house of Pharaoh heard.		ב. וַיִּתֵּן אֶת קֹלוֹ בִּבְכִי וַיִּשְׁמְעוּ מִצְרַיִם וַיִּשְׁמַע בֵּית פַּרְעֹה:
3. Joseph said to his brothers, "I am Joseph. Is my father still alive?" but his brothers could not answer him because they were stunned by his face.		ג. וַיֹּאמֶר יוֹסֵף אֶל אֶחָיו אֲנִי יוֹסֵף הַעוֹד אָבִי חָי וְלֹא יָכְלוּ אֶחָיו לַעֲנוֹת אֹתוֹ כִּי נִבְהֲלוּ מִפָּנָיו:
4. Then Joseph said to his brothers, "Please come closer to me," and they drew closer. And he said, "I am your brother Joseph, whom you sold into Egypt.		ד. וַיֹּאמֶר יוֹסֵף אֶל אֶחָיו גְּשׁוּ נָא אֵלַי וַיִּגָּשׁוּ וַיֹּאמֶר אֲנִי יוֹסֵף אֲחִיכֶם אֲשֶׁר מְכַרְתֶּם אֹתִי מִצְרָיְמָה:
5. But now do not be sad, and let it not trouble you that you sold me here, for it was to preserve life that God sent me before you.		ה. וְעַתָּה | אַל תֵּעָצְבוּ וְאַל יִחַר בְּעֵינֵיכֶם כִּי מְכַרְתֶּם אֹתִי הֵנָּה כִּי לְמִחְיָה שְׁלָחַנִי אֱלֹהִים לִפְנֵיכֶם:
6. For already two years of famine [have passed] in the midst of the land, and [for] another five years, there will be neither plowing nor harvest.		ו. כִּי זֶה שְׁנָתַיִם הָרָעָב בְּקֶרֶב הָאָרֶץ וְעוֹד חָמֵשׁ שָׁנִים אֲשֶׁר אֵין חָרִישׁ וְקָצִיר:
7. God sent me before you to make for you a portion in the land, and to keep [it] for you for a great deliverance.		ז. וַיִּשְׁלָחֵנִי אֱלֹהִים לִפְנֵיכֶם לָשׂוּם לָכֶם שְׁאֵרִית בָּאָרֶץ וּלְהַחֲיוֹת לָכֶם לִפְלֵיטָה גְּדֹלָה:
8. And now, you did not send me here, but God, who made me a father to Pharaoh, a lord over all his household, and a ruler over the entire land of Egypt.		ח. וְעַתָּה לֹא אַתֶּם שְׁלַחְתֶּם אֹתִי הֵנָּה כִּי הָאֱלֹהִים וַיְשִׂימֵנִי לְאָב לְפַרְעֹה וּלְאָדוֹן לְכָל בֵּיתוֹ וּמשֵׁל בְּכָל אֶרֶץ מִצְרָיִם:
9. Go quickly and go up to my father, and say to him, 'So said your son, Joseph: "God has made me a lord over all the Egyptians. Come down to me, do not hesitate.		ט. מַהֲרוּ וַעֲלוּ אֶל אָבִי וַאֲמַרְתֶּם אֵלָיו כֹּה אָמַר בִּנְךָ יוֹסֵף שָׂמַנִי אֱלֹהִים לְאָדוֹן לְכָל מִצְרָיִם רְדָה אֵלַי אַל תַּעֲמֹד:
10. And you shall dwell in the land of Goshen, and you shall be near to me, you and your children and your grandchildren, and your flocks and your cattle and all that is yours.		י. וְיָשַׁבְתָּ בְאֶרֶץ גּשֶׁן וְהָיִיתָ קָרוֹב אֵלַי אַתָּה וּבָנֶיךָ וּבְנֵי בָנֶיךָ וְצֹאנְךָ וּבְקָרְךָ וְכָל אֲשֶׁר לָךְ:

Guiding Questions:

1. According to Etz Hayim (p. 276), why did Joseph tell all of his Egyptian servants to "get away" from him?

2. According to Etz Hayim, (p. 276), what are some of the possible reasons Joseph chose not to send a message to his father Jacob that he was okay? Do you agree with any of them?

3. According to the Stone Chumash (p. 253), what is the meaning of the word וְעַתָּה ("and now") in verse 8?

4. According to the Stone Chumash (p. 254), what are some of the reasons Joseph choose Goshen for his brothers' families?

5. Barry Shrage compares Joseph to Moses in Text Messages (p. 53). Why was Moses a better leader?

6. Compare this story of Joseph reacting to his brothers to Cain's reaction to God in Genesis 4:1-12 (which we studied before)? How can you read this story as an answer to that story?

7. The Women's Torah Commentary points out that this is one of many times that Joseph cries (see p. 263). What are the other times? Why does Joseph cry?

Miketz - Genesis 41:15-25 - Dreaming of ... Cows and Corn?

15. Pharaoh said to Joseph, "I have dreamed a dream, and there is no interpreter for it, but I have heard it said of you [that] you listen to a dream and can interpret it."		טו. וַיֹּאמֶר פַּרְעֹה אֶל יוֹסֵף חֲלוֹם חָלַמְתִּי וּפֹתֵר אֵין אֹתוֹ וַאֲנִי שָׁמַעְתִּי עָלֶיךָ לֵאמֹר תִּשְׁמַע חֲלוֹם לִפְתֹּר אֹתוֹ:
16. Joseph replied to Pharaoh, saying, "Not I; God will give an answer [that will bring] peace to Pharaoh."		טז. וַיַּעַן יוֹסֵף אֶת פַּרְעֹה לֵאמֹר בִּלְעָדָי אֱלֹהִים יַעֲנֶה אֶת שְׁלוֹם פַּרְעֹה:
17. Pharaoh said to Joseph, "In my dream, look here, I was standing on the bank of the Nile.		יז. וַיְדַבֵּר פַּרְעֹה אֶל יוֹסֵף בַּחֲלֹמִי הִנְנִי עֹמֵד עַל שְׂפַת הַיְאֹר:
18. And look here, seven cows of muscular flesh and good form were coming up from the Nile, and they pastured in the marshland.		יח. וְהִנֵּה מִן הַיְאֹר עֹלֹת שֶׁבַע פָּרוֹת בְּרִיאוֹת בָּשָׂר וִיפֹת תֹּאַר וַתִּרְעֶינָה בָּאָחוּ:
19. And look here, seven other cows were coming up after them, emaciated and of very ugly form and with scrawny flesh; I have not seen such ugly ones throughout the entire land of Egypt.		יט. וְהִנֵּה שֶׁבַע פָּרוֹת אֲחֵרוֹת עֹלוֹת אַחֲרֵיהֶן דַּלּוֹת וְרָעוֹת תֹּאַר מְאֹד וְרַקּוֹת בָּשָׂר לֹא רָאִיתִי כָהֵנָּה בְּכָל אֶרֶץ מִצְרַיִם לָרֹעַ:
20. And the scrawny and ugly cows devoured the first seven healthy cows.		כ. וַתֹּאכַלְנָה הַפָּרוֹת הָרַקּוֹת וְהָרָעוֹת אֵת שֶׁבַע הַפָּרוֹת הָרִאשֹׁנוֹת הַבְּרִיאֹת:
21. And they devoured them, but you would never know that they had eaten them, for their appearance was as ugly as in the beginning; then I awoke.		כא. וַתָּבֹאנָה אֶל קִרְבֶּנָה וְלֹא נוֹדַע כִּי בָאוּ אֶל קִרְבֶּנָה וּמַרְאֵיהֶן רַע כַּאֲשֶׁר בַּתְּחִלָּה וָאִיקָץ:
22. Then I saw in my dream, and look here, seven stalks of grain were growing from one stalk, full and good.		כב. וָאֵרֶא בַּחֲלֹמִי וְהִנֵּה | שֶׁבַע שִׁבֳּלִים עֹלֹת בְּקָנֶה אֶחָד מְלֵאֹת וְטֹבוֹת:
23. And look here, seven stalks of grain, hardened, thin, and beaten by the east wind, were growing up after them.		כג. וְהִנֵּה שֶׁבַע שִׁבֳּלִים צְנֻמוֹת דַּקּוֹת שְׁדֻפוֹת קָדִים צֹמְחוֹת אַחֲרֵיהֶם:
24. And the thin stalks of grain swallowed up the seven good stalks of grain; I told the magicians, but no one can tell me [its meaning]."		כד. וַתִּבְלַעְןָ הַשִּׁבֳּלִים הַדַּקֹּת אֵת שֶׁבַע הַשִּׁבֳּלִים הַטֹּבוֹת וָאֹמַר אֶל הַחַרְטֻמִּים וְאֵין מַגִּיד לִי:
25. And Joseph said to Pharaoh, "Pharaoh's dream is one; what God has told Pharaoh what is happening.		כה. וַיֹּאמֶר יוֹסֵף אֶל פַּרְעֹה חֲלוֹם פַּרְעֹה אֶחָד הוּא אֵת אֲשֶׁר הָאֱלֹהִים עֹשֶׂה הִגִּיד לְפַרְעֹה:

Guiding Questions:

1. According to Rashi, what is the meaning of Joseph "תִּשְׁמַע" (verse 15) to Pharaoh's dream? How do you think Joseph listened to/understood Pharaoh? What are the different ways we listen? What other "listening" or "hearing" happens in Judaism (think of Jewish prayers)?

2. According to the Stone Chumash (p. 225), what does it mean that Joseph answers Pharaoh in verse 16, בִּלְעָדָי? What lesson might this have for us?

3. Compare Pharaoh's retelling of his dream here to the verses when they happen (41:1-7). What does Pharaoh change in his retelling? Why? See Stone Chumash (p. 225)

4. According to Rebbe Nachman's Torah (p. 294), what does Pharaoh dreaming of the cows represent? What does Joseph advising him to "tax his wealth" symbolize? How do you know you have enough wealth?

5. According to Rabbi Cherie Koller-Fox in Text Messages (p. 43), why does Pharaoh trust Joseph? How do we know what is true?

6. According to Sparks Beneath the Surface (p. 51), Pharaoh's dreams represent a challenge to tell the difference between prophetic vision of truth and self-delusion. According to this commentary, how should we think of our power of imagination?

7. According to the midrash in The Midrash Says (vol. 1, p. 383-384), on what day does Pharaoh have his dream? Why is this significant?

Vayeshev - Genesis 37:1-11 - What Do You Do With an Obnoxious Brother?

1. Jacob settled in the land of his father's wanderings, in the land of Canaan.		א. וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו בְּאֶרֶץ כְּנָעַן:
2. This is the legacy of Jacob: when Joseph was seventeen years old, being a shepherd, he was with his brothers with the flocks, and he was a boy, [and was] with the sons of Bilhah and with the sons of Zilpah, his father's wives; and Joseph brought evil tales about them to their father.		ב. אֵלֶּה | תֹּלְדוֹת יַעֲקֹב יוֹסֵף בֶּן שְׁבַע עֶשְׂרֵה שָׁנָה הָיָה רֹעֶה אֶת אֶחָיו בַּצֹּאן וְהוּא נַעַר אֶת בְּנֵי בִלְהָה וְאֶת בְּנֵי זִלְפָּה נְשֵׁי אָבִיו וַיָּבֵא יוֹסֵף אֶת דִּבָּתָם רָעָה אֶל אֲבִיהֶם:
3. Israel loved Joseph more than all his sons because he was a son of his old age; and he made him a colorful coat.		ג. וְיִשְׂרָאֵל אָהַב אֶת יוֹסֵף מִכָּל בָּנָיו כִּי בֶן זְקֻנִים הוּא לוֹ וְעָשָׂה לוֹ כְּתֹנֶת פַּסִּים:
4. His brothers saw that their father loved him more than all his brothers, so they hated him, and they could not speak with him peacefully.		ד. וַיִּרְאוּ אֶחָיו כִּי אֹתוֹ אָהַב אֲבִיהֶם מִכָּל אֶחָיו וַיִּשְׂנְאוּ אֹתוֹ וְלֹא יָכְלוּ דַּבְּרוֹ לְשָׁלֹם:
5. Joseph dreamed a dream and told his brothers, and they continued to hate him.		ה. וַיַּחֲלֹם יוֹסֵף חֲלוֹם וַיַּגֵּד לְאֶחָיו וַיּוֹסִפוּ עוֹד שְׂנֹא אֹתוֹ:
6. And he said to them, "Listen now to this dream, which I have dreamed:		ו. וַיֹּאמֶר אֲלֵיהֶם שִׁמְעוּ נָא הַחֲלוֹם הַזֶּה אֲשֶׁר חָלָמְתִּי:
7. Look here, we were binding stalks in the midst of the field, and look here, my sheaf rose and stood up, and look here, your sheaves made a circle and bowed down to my sheaf."		ז. וְהִנֵּה אֲנַחְנוּ מְאַלְּמִים אֲלֻמִּים בְּתוֹךְ הַשָּׂדֶה וְהִנֵּה קָמָה אֲלֻמָּתִי וְגַם נִצָּבָה וְהִנֵּה תְסֻבֶּינָה אֲלֻמֹּתֵיכֶם וַתִּשְׁתַּחֲוֶיןָ לַאֲלֻמָּתִי:
8. So his brothers said to him, "Will you rule over us, or will you govern us?" And they continued further to hate him because of his dreams and his words.		ח. וַיֹּאמְרוּ לוֹ אֶחָיו הֲמָלֹךְ תִּמְלֹךְ עָלֵינוּ אִם מָשׁוֹל תִּמְשֹׁל בָּנוּ וַיּוֹסִפוּ עוֹד שְׂנֹא אֹתוֹ עַל חֲלֹמֹתָיו וְעַל דְּבָרָיו:
9. And he again dreamed another dream, and he told it to his brothers, and he said, "Look here, I have dreamed another dream, and look here, the sun, the moon, and eleven stars were bowing down to me."		ט. וַיַּחֲלֹם עוֹד חֲלוֹם אַחֵר וַיְסַפֵּר אֹתוֹ לְאֶחָיו וַיֹּאמֶר הִנֵּה חָלַמְתִּי חֲלוֹם עוֹד וְהִנֵּה הַשֶּׁמֶשׁ וְהַיָּרֵחַ וְאַחַד עָשָׂר כּוֹכָבִים מִשְׁתַּחֲוִים לִי:
10. And he told [it] to his father and to his brothers, and his father scolded him and said to him, "What is this dream that you have dreamed? Will we come I, your mother, and your brothers to bow ourselves down to you to the ground?"		י. וַיְסַפֵּר אֶל אָבִיו וְאֶל אֶחָיו וַיִּגְעַר בּוֹ אָבִיו וַיֹּאמֶר לוֹ מָה הַחֲלוֹם הַזֶּה אֲשֶׁר חָלָמְתָּ הֲבוֹא נָבוֹא אֲנִי וְאִמְּךָ וְאַחֶיךָ לְהִשְׁתַּחֲוֹת לְךָ אָרְצָה:
11. So his brothers were jealous of him, but his father hesitated on the matter.		יא. וַיְקַנְאוּ בוֹ אֶחָיו וְאָבִיו שָׁמַר אֶת הַדָּבָר:

Guiding Questions:

1. According to the Etz Hayim chumash (p. 226), what is irony of the phrase "Jacob settled"? (Irony is when the text says one thing but actually the opposite is true.) What is the lesson for all of us about "settling" when we should be paying attention or trying harder?

2. According to Rashi, what is the meaning of the phrase in verse 1, "he was a boy" when he was actually  seventeen years old? In your opinion, what is the difference between being a boy and being a man, or being a girl and being a woman?

3. According to the Etz Hayim chumash (p. 227), why does Joseph tell his brothers his dreams instead of keeping them to himself? Have you ever shared something you knew you shouldn't because you couldn't hold it in? What happened?

4. According to the Plaut Modern Torah commentary (p. 244), what are a few of the different translations of כְּתֹנֶת פַּסִּים? What is the possible meaning of the coat for Jacob and Joseph?

5. According to the Stone Chumash (p. 199), what was wrong about Joseph's "evil reports" about his brothers? What is the lesson for us?

6. According to the Women's Torah Commentary (p. 212), what does Jacob's behavior in this story have in common with the story of Dinah?

7. According to Rashi (verse 10), why did Jacob scold or rebuke Joseph? Do you think this was enough? What do you think Jacob should have done?

Vayeitzei - Genesis 28:10-22 - Buying a Stairway to Heaven

10. Jacob left Beer Sheva, and he went toward Haran.		י. וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה:
11. He arrived at the place and got ready to sleep there because the sun had set, and he took some of the stones of the place and placed them at his head, and he lay down in that place.		יא. וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא:
12. And he dreamed, and look: a ladder was set up on the ground and its top reached to heaven; and look: angels of God were going up and going down on it.		יב. וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ:
13. And look: the Eternal was standing over him, and God said, "I am the Eternal, the God of Abraham your father, and the God of Isaac; the land upon which you are lying I will give it to you and to your descendants.		יג. וְהִנֵּה יְהֹוָה נִצָּב עָלָיו וַיֹּאמַר אֲנִי יְהֹוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ:
14. And your descendants shall be like the dust of the earth, and you shall strongly go westward [lit. "toward the sea"] and eastward and northward and southward [lit. "toward the Negev"]; and through you and your descendants shall all the families of the earth be blessed.		יד. וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפֹנָה וָנֶגְבָּה וְנִבְרְכוּ בְךָ כָּל מִשְׁפְּחֹת הָאֲדָמָה וּבְזַרְעֶךָ:
15. And look: I am with you, and I will guard you wherever you go, and I will return you to this land, for I will not abandon you until I have done what I have promised you."		טו. וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל הָאֲדָמָה הַזֹּאת כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם עָשִׂיתִי אֵת אֲשֶׁר דִּבַּרְתִּי לָךְ:
16. Jacob woke up from his sleep, and he said, "Wow! The Eternal is in this place, and I did not know."		טז. וַיִּיקַץ יַעֲקֹב מִשְּׁנָתוֹ וַיֹּאמֶר אָכֵן יֵשׁ יְהֹוָה בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָעְתִּי:
17. And he was overwhelmed, and he said, "How awesome is this place! This is none other than the house of God, and this is the gate of heaven."		יז. וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם:
18. So Jacob arose early in the morning, and he took the stone that he had placed at his head, and he set it up as a monument, and he poured oil on top of it.		יח. וַיַּשְׁכֵּם יַעֲקֹב בַּבֹּקֶר וַיִּקַּח אֶת הָאֶבֶן אֲשֶׁר שָׂם מְרַאֲשֹׁתָיו וַיָּשֶׂם אֹתָהּ מַצֵּבָה וַיִּצֹק שֶׁמֶן עַל רֹאשָׁהּ:
19. And he named the place Beth El, but Luz was orignally the name of the city.		יט. וַיִּקְרָא אֶת שֵׁם הַמָּקוֹם הַהוּא בֵּית אֵל וְאוּלָם לוּז שֵׁם הָעִיר לָרִאשֹׁנָה:
20. And Jacob made a vow, saying, "If God will be with me, and God will guard me on this way, upon which I am going, and God will give me bread to eat and clothes to wear;		כ. וַיִּדַּר יַעֲקֹב נֶדֶר לֵאמֹר אִם יִהְיֶה אֱלֹהִים עִמָּדִי וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ וְנָתַן לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּשׁ:
21. And if I return in peace to my father's house, and the Eternal will be my God;		כא. וְשַׁבְתִּי בְשָׁלוֹם אֶל בֵּית אָבִי וְהָיָה יְהֹוָה לִי לֵאלֹהִים:
22. Then this stone, which I have placed as a monument, shall be a house of God, and everything that You give me, I will surely pay back to You.		כב. וְהָאֶבֶן הַזֹּאת אֲשֶׁר שַׂמְתִּי מַצֵּבָה יִהְיֶה בֵּית אֱלֹהִים וְכֹל אֲשֶׁר תִּתֶּן לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ:

Guide Questions:

1. In verse 11,  how many times does the word מָּקוֹם occur in this verse? Why do you think this word is repeated? According to Rashi, what is "the place"? Why is this significant? One of God's names is The Place (of the universe). How can God be like a "place"? What are some places in your life that you would consider special or holy?

2. According to Rashi, what is the meaning of verse 16? In what other ways are we "asleep" or not aware of special or holy things that are happening right in front of us? Give an example from your life.

3. According to the Sfas Emes in Sparks Beneath the Surface (p. 38, look under "Perush"), what kind of feelings accompany discovering truth? What kind of feelings do not? Do you agree?

4. According to the Stone Chumash (p. 145), there is great symbolism in Jacob's dream. What are some of the things the ladder might represent? The angels? Jacob's standing with God above him?

5. According to Rebbe Nachman's Torah (p. 231), what does the Hebrew verb וַיִּפְגַּע mean? What prayer did Jacob establish? It also says that Jacob at first did not pray, but then he did. Why is it hard to pray in the "dark"?

6. According to Rabbi Sandy Eisenberg Sasso in Text Messages (pp. 29-30), what question do the Rabbis ask, and what is the meaning of their answer? How does Rabbi Sasso say this applies to you today?

7. According to Plaut's Modern Torah Commentary (p. 195), what is the history of the place Beth El? In the "Gleanings" section of that same commentary under "The Gate of Heaven" (p. 197), what does it mean that Beth El is the "gate of heaven"? Do you agree?