01-09-2025 Torah Commentary

This week’s portion is called VaYechi (He lived) and  is the final parashah of the Book of Genesis.  You can find it in the Book of Genesis 47: 28 – 50: 26.  The parashah brings the reader to the conclusion of the first stage of Israel’s family history and prepares us for the next stage, that of becoming a people.  

This week’s section provides a transition from what we might call universal history to national history.  It is the bridge between the Books of Genesis and Exodus, and also a theological and psychological summation of much within the Book of Genesis.  As such, if we choose to read the weekly parashah on a more profound level rather than as a mere biographical narrative we see that it is much deeper that it at first appears to be.  Reading between the lines we see that the parashah teaches us a great deal more about Jacob’s and Joseph’s final days.

The section’s overt text (p’shat) concerns the blessings of Jacob upon his sons and Joseph’s assurances to his brothers that despite their less than forthright actions, everything that happened to him (Joseph) was part of a divine plan. Thus, at the end of the parashah Joseph states:  “V’Atem chasavtem ali ra’ah Elokim chashavah l’tovah,,,,/Although you meant (for your actions) to harm me G-d changed these actions from evil to good…”(50:20). Joseph, the astute politician, knows that revenge is counter-productive and often does more harm to the person seeking revenge than to his or her target. 

Joseph’s behavior provides the basis for many deep religious questions. Assuming that he is correct, that his coming to Egypt was part of a Divine plan, then we need to ask ourselves to what point does G-d direct our individual lives?  Furthermore, does G-d also direct national histories or merely each individual’s  life?  The debate about G-d’s directing of history is found throughout much of the Hebrew Bible, and in the case of Genesis, we find this theme throughout the book. 

If, however, we read the text more deeply (drash) another picture begins to emerge. The Hebrew language calls this Divine oversight “hashgachah” (the same word that is used to oversee a kosher kitchen).  The verbal root means to “look intensely or “to see below the surface.”  The term does not state that G-d directs what we do, but rather hashgachah implies that G-d is inspecting/supervising what we do. The difference is great.  To determine what we do, implies no freewill, but to inspect what we do, means to pass judgment not only on our mistakes but also on our successes.  Is the text teaching us that it is not for us to live G-d’s plan but rather it is for G-d to judge how good a plan we develop for ourselves?  Does the text then suggest that responsibility resides within each of us rather than with G-d? 

In the first instance we put the responsibility for our actions on G-d, in the second instance it is we who must accept the responsibility for our path in life.  A closer reading of the text then provides us with a new paradigm: G-d inspects our actions; G-d nudges us to do right, but in the end, human beings have freewill. Genesis teaches that G-d set the world in motion knowing that some will take advantage of the options given and others will not. The choice of which paths we take on our journey through life is for each of us to determine. 

If we read this final portion of Genesis carefully and in the original Hebrew then we may well determine that G-d’s job is not to direct how each person behaves but rather that G-d gives us each day multiple options and opportunities to choose and our lives’ course.  As we enter the year 2025 and begin a new chapter in American history, these lessons have much to say to each of us. What lessons do these final chapters of Genesis teach you about your life decisions? 

Pray for Israel’s wellbeing and the hostages’ safe return.