Parashat Miqetz
Genesis 41:1-44:17

Let us notice, in a story full of twists and turns of plot, one simple, quiet moment in a scene that is fraught with drama.

Joseph has become Viceroy of Egypt. He is in the middle of manipulating his brothers so as to fulfill the dreams he had more than twenty years before. As they all enter his hall so as to eat a formal meal, Joseph looks upon his younger brother and must run out of the room to hide his emotional tears. This is one of many times that Joseph weeps. His tears flow from a place of persistent estrangement. There is such a great imbalance of perceptions. He sees the brothers for who they are, but the brothers do not yet know who this powerful and mysterious official is. He is not one of them. Perhaps he cries because he senses that he will never be one of them.
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Parashat Vayeshev
Genesis 37:1-40:23

Every year our celebration of Chanukah coincides with our reading in the Torah of the extensive drama of Joseph and his brothers. Indeed, there is an essential parallel between these two sagas. The Chanukah story is not only a story of Jewish resistance to an external foe; it is also the story of the internal conflict between members of the Jewish family over defining Jewish identity in a modern world.
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Parashat Vayishlah
Genesis 32:4-36:43

Each of our three patriarchs was confronted by a son who challenged him and asked him a question.

As they walked together up the mountain to offer God a sacrifice, Abraham was asked by Isaac, “Here are the fire and the wood, but where is the lamb for the offering?” (Gen. 22:7) Abraham offers a response meant to reassure his loyal son, telling him to trust in God, Who will provide.
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Parashat Vayetze
Genesis 28:10-32:3

“Rabbi Tarfon had a mother and, whenever she wished to go up onto her bed, he would bend down and raise her up [to the bed].  And, whenever she wished to go down off the bed, he would lie down and she would step down upon him.” (BTQiddushin 31b)

This is just one of many stories told in the Talmud about the lengths that some sages went to so as to treat their parents with honor – to serve them, cater to their needs, and to make their lives a little easier. That topic is broad and deep, but not for our consideration right now. Rather, it is the image of Rabbi Tarfon on the  floor that I wish to contemplate. He treats his mother well, not merely by making sure she has good clothes, food and shelter. (We know that Rabbi Tarfon was very wealthy.) Rather, he assists her thorough his own body. He lies on the floor and seeks to be a footstool for his mother in order for her to get into bed or out of bed more easily. She steps on his large, soft body (for we know that Rabbi Tarfon was a man of substantial girth) in order to elevate herself onto the bed or in order to then step on the hard, cold floor. Rabbi Tarfon is a stepping-stone and a cushion to serve his mother.
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