Looking Out For Father

Parshat Vayigash
by Rabbi Avi Billet

When Tzafnat Pane'ach reveals his true identity to his brothers, he says "I am Yosef. Is my father still alive?" (45:3)

Speechless, the brothers say nothing, forcing Yosef to say, "I am Yosef your brother whom you sold to Egypt." He recognizes that all was part of God's master plan, and makes clear he will not take revenge against them in any way.

Why is Yosef's first question "Is my father still alive?" From all the talk that has transpired between Yosef and the brothers, it seems to be beyond question that Yaakov is still alive.

While some (Rabbi Samson Raphael Hirsch and others) suggest Yosef revealed himself at this moment to determine if the brothers were lying – had they been using their father as a tool for a sympathy vote? –

The Kallah and the Shver

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Parshat Miketz

by Rabbi Avi Billet

Shortly after Yosef is given his new title, he is introduced to his new wife – Asenath bat Poti Phera, the priest of On. Paroh, King of Egypt was the shadchan.

As Yosef was not really given a chance to polish up his own shidduch resume (though "Viceroy" is pretty good "yichus"), or to check out his bride's before they wed, we may wonder what brought these two people together, other than their illustrious matchmaker? And who is this two-named individual (Poti Phera – see Sofrim 5:12, Yerushalmi Megillah Chapter 1, 1:9) who now becomes the father-in-law of the new viceroy of Egypt?

The classic interpretation is that Poti Phera is Potiphar, Yosef's former master. Midrash Rabba (86:3) says the word "Phera" means he pulled himself towards pagan idolatry. The gemara (Sotah 13b) says Potiphar's name was changed because he had become emasculated ("Phera" means his masculinity had been "removed," a divine punishment he received for having eyes for Yosef). Most commentaries follow the latter interpretation, quoting Rashi who takes the lead in this direction.

Inspiring Righteousness

Parshat Vayeshev
Yosef "HaTzaddik" (the righteous) is a moniker unique to Yosef in all of Biblical history and Jewish folklore – others may be called righteous and may even have the term "tzaddik" used to describe them. But Yosef stands alone. Avraham is called "God's beloved." Yaakov is called the "Man of Truth." Moshe is called "Rabbenu" – our Master, our Teacher. None are known as "the tzaddik."

What makes Yosef unique is that when faced with the ultimate test, the ultimate challenge for a young, vigorous, hot-blooded male, he ran away, refused to succumb, and taught us a lesson for all time.

The Music of Katonti

Parshat Vayishlach

By Rabbi Avi Billet

Four times every year the word “katonti,” which appears once in all of the Bible (32:11), is read in the synagogue to much pomp and circumstance. It is typically recited by the congregation before the reader says it, as it has somehow developed its own cultish following.

What is unique about this word, which is Yaakov’s way of saying, “I have become humbled” from all the kindnesses G-d has shown me, is that its cantillation mark, the symbol that tells the reader what music to apply to the word, is up for debate.

A Non Trivial Pursuit

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Parshat Vayetze

by Rabbi Avi Billet

Chapter 31 is a little long to reproduce here, but it is worth reading before proceeding. It is a quick read, as the plot moves along like a well-written suspense novel.

Yaakov senses that the warm and fuzzy feelings are long gone and that it is time to return home. G-d seconds the notion in one sentence, so Yaakov approaches his wives, sisters Rachel and Leah, and appeals to them using three essential points. Your father’s view of me has changed dramatically, G-d has watched over me and given me your father’s wealth (which I anticipated through a vision of an angel), and now G-d has told me to return home. (31:5-13)

Their response is to all three points: Our father treats us like strangers as well, his wealth belongs to us and our children (thanks to G-d), and whatever G-d has told you to do should be done. (31:14-16)

The family flees from Laban’s home, and we begin to see a series of interesting parallels to a different time and place when this family (albeit a much larger group) flees from their current abode where they have been working for a different kind of boss.

Verbs, Verbs Everywhere

 Parshat Toldot

by Rabbi Avi Billet

There are two schools of thought regarding Eisav. Jews who study Torah regularly have a negative view of Eisav implanted in our brains from a very early age, as taught to us from the many teachings of the rabbis, midrash, Talmud, and even the works of the prophets.

The other perspective views Eisav as a victim: a victim of circumstance, of his brother's trickery, and of a family unit who misunderstood him.
Certainly the Torah itself does not paint Eisav in terrible terms. Most of the "bad" things he does can easily be explained away, if not justified.

400 - Evil Eye or Messianic Redemption

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Parshat Chayei Sarah

Rabbi Avi Billet

When we consider the 400 silver shekels Avraham paid for the Cave of Machpela the number sounds quite familiar. Two weeks ago we read of the promise G-d made to Avraham that his descendants would be strangers in a strange land for 400 years.

It is funny that Ephron would arrive at such a random figure, considering that he seemed intent on giving Avraham the land for free. Why would he pick a number that is so negatively significant to Avraham if he is really trying to do our patriarch a favor? Is there a connection between the purchase of the burial plot and the exile to Egypt?