Vayeshev: Prayers for the Return of the Hostages

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The name of this week’s parsha, Vayeshev, underscores the delicate balance between seeking tranquility and the risk of falling into complacency. After a life filled with challenges—fleeing Esav, enduring Lavan’s deceit, and the trauma of Dina’s kidnapping—Yaakov settles in Canaan. The midrash elaborates that he hoped for “shalva,” tranquility, a wish we can easily understand.

Yet Chazal critique this desire. Rashi, citing the midrash, comments: “Yaakov wished to live at ease, but the ordeal of Yosef sprang upon him.” God’s response, as portrayed in the midrash, is striking: “The peace of the world-to-come awaits tzadikim, yet they also want tranquility in this world?!” This connects Yaakov’s longing for rest with the subsequent turmoil—his sons’ jealousy, Yosef’s sale, and Yaakov’s grief. What was wrong with Yaacov’s request? Must tzadikim always be in motion, never settled?

A contrasting perspective is seen in the laws of Hanukkah. The Shulchan Aruch cites the custom for women to refrain from work during the lighting of Hanukkah candles. The Magen Avraham explains that this pause reflects their role in the Hanukkah miracle. Here, rest is valued—a moment to reflect, give thanks, and draw inspiration from the candles.

Perhaps this is the difference: Yaacov wanted prolonged tranquility with no end. But endless repose is not the way to live out one’s life. We never fully “retire.” In contrast, women pause on Hanukkah temporarily, at a designated time. Periodic rest and reflection provide the opportunity to recharge ourselves, to renew our creativity, energy and purpose in life.

This Shabbat, let us not be complacent. Just as the Hanukkah candles inspire us to pause and draw strength, let us channel our prayers and unity toward a modern-day miracle—the safe and swift return of the hostages. Shabbat Shalom and Hanukkah Sameach! 🇮🇱🕎- Karen Miller Jackson

Vayeshev: Shining the Light of Moral Strength

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What can leaders today learn from Yosef? Yosef’s beginnings in parshat Vayeshev do not portend a great leader, even if his dreams predict otherwise. He is busy stirring up his brothers’ jealousy. The midrash depicts him as self-interested and frivolous. Yet, from the moment he is thrown into a pit, Yosef undergoes a transformation of character and emerges from dark times into a leader who spreads the light of his identity and faith to the outside world.

After the Torah describes the sale of Yosef, he is “taken down” (hurad) to Egypt. Midrash Bereshit Rabbah sees deeper meaning in this “yeridah” (descent) and understands it to be a spiritual decline. Yosef, perhaps at his greatest low, immersed in Egyptian culture, finds himself alone with Potiphar’s wife, who tries to seduce him. According to one Talmudic opinion, Yosef intended to sin with her. Only when he looked up at the window and saw an image of his father did he overcome his temptation and act responsibly and righteously. Alone, in a foreign land, this was a great test of faith. When he reacts with moral strength, this is a sign that he was destined to be a true leader.

Hanukkah too, is a time which spotlights the darkness of Jewish assimilation. The Maccabees were battling fellow Jews who chose Hellenistic cultural trends over Judaism and were willing to abandon core Jewish beliefs and mitzvot. The antidote to this, can be found in the way we light the Hanukkah candles. The Talmud teaches: “It is a mitzvah to place the Hanukkah lamp at the entrance to one’s house on the outside.” The Hanukkah lights are a reminder that by strengthening the light in our home – tradition, identity, morality and faith, we then can shine those values outward to the world. 

Yosef and Hanukkah’s message for leaders today: Cultural and ideological trends have led to a distorted view of reality and darkened the light of moral clarity. True leaders are those who can distinguish between good and evil, light and darkness. Shabbat Shalom and Hanukkah sameach -Karen Miller Jackson

Parshat Vayeshev: On Highs and Lows

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Parshat Vayeshev tells the story of a low point for Yacov’s home and family. It also teaches that while there will always be “lows,” and times of distance, there will also be opportunities for growth and re-connection. 

After the Torah describes the jealousy and hatred among the brothers, Yehuda “goes down” away from his family and Yosef is “taken down” to Egypt. Bereshit Rabbah takes note of this recurring word and teaches that these “yeridot” (descents) were purposely juxtaposed. In both cases, Yehuda and Yosef’s descent is also a spiritual decline as they both find themselves far from family and their values. Only by remembering their identity, as sons of Jacob, do they act responsibly and righteously.

Hanukkah too, is a time which spotlights the lows of Jewish assimilation and discord with the Jewish people. The Maccabees were battling fellow Jews who chose Hellenism over Judaism and were willing to abandon core Jewish beliefs and mitzvot. The antidote to this, can be found in the way we light the Hanukkah candles – increasing the light each night, moving upward. The Talmud explains this opinion of Beit Hillel: “One should elevate and not downgrade in matters of holiness.” The ascending lights symbolize the Jewish people’s historical resilience. The mitzvah is deeply connected to the home, where Jewish identity is born and nurtured.

Like Hanukkah candles, the mitzvah to light Shabbat candles also represent the unique role of home and family in Jewish life. Rashi associates Shabbat candles with “shalom bayit.” Moreover, women throughout history developed a custom to say a special prayer for the “goodness and blessings” of their families just after lighting Shabbat candles (traced back to the 13th century). These three sources – the parsha, Hanukkah and this female prayer over Shabbat candles – highlight the potential of home and family in strengthening Jewish identity and sparking spiritual growth. Shabbat Shalom and Hanukkah sameach! -Karen Miller Jackson

Parshat Vayeshev: Wishing for Tranqulity?

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Parshat Vayeshev opens with the statement that Yacov settled down in Canaan. He had not had an easy life until then: He’d left home to flee Esav, endured years with the swindler Lavan, and suffered the trauma of Dina’s kidnapping and its aftermath. The midrash elaborates that Yakov now hoped to live “b’shalva,” in peace and tranquility. Surely that’s something we can understand.

Chazal, however, viewed Yakov’s desire for “shalva” as problematic. “Yacov wished to live at ease, but the ordeal of Yosef sprang upon him,” says Rashi, citing the midrash. “When tzadikim ask for tranquility, God responds: “The peace of the world-to-come awaits them, yet they also want to dwell at ease in this world?!” This interpretation is based on a seeming connection between Yacov’s desire to settle down, and the subsequent events: intense jealousy between the brothers, the sale of Yosef, and Yacov’s suffering in the belief that Yosef had been killed. 

Yet, there is something bothersome in this commentary. Doesn’t everyone deserve and need tranquility? Should tzadikim never be settled in this world, always doing and moving?

In contrast to the negative view of Yacov’s request for shalva, the Shulchan Aruch cites a custom for women to refrain from work on Hanukkah during the time the candles are lit. The Magen Avraham explains – since “they too were part of the miracle.” This is a time to rest, be thankful, and draw inspiration from the Hanukkah miracle.

Perhaps this is the reconciliation of these two views of the desirability of rest and tranquility: Yacov wanted prolonged tranquility with no end. But endless repose is not the way to live out one’s life. We never fully “retire.” In contrast, women pause on Hanukkah temporarily, at a designated time. Periodic rest and reflection provide the opportunity to recharge ourselves, to renew our creativity, energy and purpose in life. Shabbat Shalom and Hanukkah Sameach! – Karen Miller Jackson