When Yosef reveals his identity to his brothers, his first question to them seems almost a non-sequitur. For a while now the entire conversation had revolved around Yaakov and his pain at losing Binyamin. Yehuda had just finished delivering an entire speech hinging on precisely that point. And then Yosef reveals his identity and asks if his father is alive. Obviously Yosef was not asking a question to which he had already been told the answer many times. The difference now was not in Yakov's state of being in between Yosef's pretending to be an Egyptian and his revelation of his true identity, but in the identity itself. The change had not taken place in Yaakov, but in how the brothers now saw Yosef, and his question must be seen in that light. To understand Yosef's question, Haod Avi Chai, Does My Father Still Live, we need to take a step back and look at the dynamic of Yaakov's family. Ever since the confrontation with Esav when Yaakov had chosen to appease his re

Parshas Mikeitz begins with a title that informs us of the passage of time. But while telling us how much time has passed seems an ordinarily reasonable enough thing, the Torah previously and afterward had not been very focused on giving us that kind of information. Instead mostly the details of the passage of time have to be inferred from genealogies and events. Why then the grand pronouncement now of Mikeitz? Mikeitz marks the departure of Yosef from prison and into ruling Egypt as Pharaoh's viceroy, almost in an instant he is plucked from prison, rushed through, given time only to shave and dress, and then rushed in to stand before Pharaoh. The significance of this is that Yosef had acted prematurely in the past. He had related his dreams to his brothers and father, long before the proper time. He had asked the cupbearer to intervene on his behalf, long before it was time. And now finally the time had arrived. After 2 years in prison, echoing the 210 years that his descendan

The conjunction of Parshas Vayeishev and Chanukah features two sets of brothers, the sons of Leah and the Macabees. And both also feature something that was thought to be hopelessly lost, being found again. Parshas Vayeishev begins with Vayeishev Yaakov Baaretz Megurei Aviv וַיֵּשֶׁב יַעֲקֹב, בְּאֶרֶץ מְגוּרֵי אָבִיו--בְּאֶרֶץ, כְּנָעַן., Yaakov wanted to dwell in the land where his fathers had sojourned. While his fathers had only sojourned there, Yaakov wanted to dwell there, which implies permanence. The famous Rashi mentions that Tzaddikim wish to dwell in peace, but G-d asks rhetorically why they are not satisfied with the rest of their afterlife, to want it here and now in this world. There are two elements at work here. First Yaakov wanted to live permanently in the land, yet the second half half of the sentence informs us, Ba'aretz Caanan, that it was still the land of Caanan, not the land of Israel. It was not yet a place where Israel could live permanently, only sojourn.

Parshas Vayislach begins with Yaakov's encounter with Esav. Yaakov makes multiple preparations for this, but the bulk of it seems to involve appeasing Esav. Yaakov sends train after train of cattle to Esav. And he even calls this tribute, "Mincha Le'Esav", a term commonly used for Korbanot, Sacrifices to G-d. And worse when he meets Esav, he proclaims that seeing him is like seeing the face of G-d. Satisfied that the blessings that Yitzchak gave to Yaakov, that he would dominate and rule over him, have come to nought, Esav hugs him and goes on his way. Yet what is the price that Yaakov pays for this tribute, for this Mincha Le'Esav? The end of the Parsha lists in detail Esav's genealogy. Tribe after tribe, chieftain after chieftain. Why do we need to know all this information? We need to know it because it serves as a consequence. There in that moment stood Esav and from him would descend Amalek and Edom and Rome and Germany. In that moment so much evil mi