The Relationship Between Yosef and Leah's Four Oldest Sons

Parshat Miketz

by Rabbi Avi Billet

With the exception of Binyamin, the births of all of Yaakov Avinu’s children are recorded in Parshat Vayetze, in chapter 29 and 30. Half of Yaakov’s sons (the sons of Bilhah and Zilpah and Leah’s two youngest sons) do not have a speaking role in the Torah, and typically appear as part of the Bnei Yaakov, Bnei Yisrael, Achei Dinah, Achei Yosef, etc. Even the exception to this, when Yosef brings five brothers before Pharaoh (47:2) proves the rule. Firstly, they are not even identified in the text. Secondly, none are identified as specifically speaking. 

 [The identities of the five are disputed: One view is that they were Reuven, Shimon, Levi, Yissachar and Binyamin (Pesikta, Rashi on 47:2). The other view is that they were Zevulun, Dan, Gad, Naftali, Asher (Sechel Tov, Targum Yonatan, Rashi on Baba Kama 92a). Everyone agrees that Yehuda was NOT brought before Pharaoh, though for different reasons. Note how the second view includes Leah’s youngest son and the 4 sons of Bilhah and Zilpah] 

Yehuda and Tamar’s Relationship After Discovery

Parshat Vayeshev

by Rabbi Avi Billet 

The story of Yehuda and Tamar is familiar to regular parsha readers. Yehuda marries off his son Er to Tamar. Er dies for being “bad in God’s eyes” and so Yehuda gives the bereaved widow to Er’s brother, Onan. The Torah reports that Onan would spill his seed so as not to impregnate Tamar (hence the term ‘onanism’) so God caused Onan’s death as well. Fearing widowhood and singlehood for the rest of her days, Tamar disguised herself as a harlot on a crossroad, only to meet, by design!, one specific potential customer, her recently widowed father-in-law Yehuda, who does consort with her and impregnates her, all while being unaware of her true identity. 

 Upon discovering her pregnancy, and thus her faithlessness in (not) waiting for Yehuda’s third son, she is slated for punishment, which most assume was to be a capital punishment of burning. 

And Yaakov Was Left Alone

Parshat Vayishlach

by Rabbi Avi Billet

One of the most compelling images in the Torah, which you can easily find in varying artistic renderings through the centuries with a simple Google search, is of the tussle between Yaakov and the “Man” during the night before the anticipated reunion of Yaakov and Eisav after so many years apart. 

The Torah introduces that struggle with the phrase ויותר יעקב לבדו, which is typically translated to mean “Yaakov was left alone/by himself,” and on a simple level, it means he was the last one remaining after everyone had crossed the Yabok safely. 

 The English translation, owing to its idiomatic interpretation, is most ironic and contradictory. Yaakov may have been the last one there, but he surely was not left alone! If someone picks a fight with you, the person is not “leaving you alone.” 

Two Thefts, Exodus, and Survival

Parshat Vayetze

by Rabbi Avi Billet

Chapter 31, verses 19 and 20, present two thefts. The first is Rachel “stealing” her father’s terafim. The second is Yaakov “stealing” Lavan’s heart in that he doesn’t tell him of his departure from Lavan’s home, with his wives, children, and his belongings. 

Were these really both "thefts" in the traditional sense of stealing? Or is there a different kind of message being conveyed, despite the language of stealing being employed.

 Most of the commentaries in the Mikraos Gedolos Chumash focus on Rachel’s deed, ignoring Yaakov’s “theft” simply because Yaakov’s is clearly a figure of speech, but is not a crime, whereas Rachel actually takes objects that belong to her father.