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So he (Jacob) blessed them that day saying, "By you shall Israel invoke blessings, saying: God make you like Ephraim and Menashe." (Genesis 48:20)
How fast does the year go by!? It's already January 7th! And in the Jewish calendar, it's already the 7th of Tevet ... and most notably: the end of the Book of Genesis this week. Of all the books of Torah ... and of course, I LOVE them all (and that is not *just* because I'm a rabbi), Genesis is so rich and critical for us - as individuals and as Jews. Another time, we can discuss and highlight the difference between "Genesis Jews" and "Exodus Jews."
For right now, as we close off Genesis, I want to highlight a theme that rolls through the entire book from beginning to end: sibling rivalry. Yes, from Cain and Abel to Joseph and his eleven brothers, the struggle between brothers is consistent and famous. And yes, there is a case of sister rivalry as well, lest we worry that women are removed from such feelings.
At the beginning of Genesis we have the first brothers ever born: Cain and Abel. In a fit of jealousy Cain kills his brother Abel. When God asks Cain “Where is your brother Abel?” Cain responds by asking the question that is echoed throughout the book, “Am I my brother’s keeper?” Of course, the implied answer to this rhetorical question is "Yes, I am!" But it will take an entire book before this becomes the norm - or at least the expressed norm.
Sibling rivalry appears with Abraham’s sons Ishmael and Isaac. When Isaac weans from Sarah, Ishmael seems to be doing something untoward and he and his mother (Hagar) are summarily dismissed from the household. Of great note, we see the brothers together at their father's burial but nowhere else. Some commentators imagine the brothers together in life elsewhere but from the Torah, we see no such reunion other than graveside.
Isaac's sons, Jacob and Esau, begin a contentious relationship seemingly in utero, forcing their pregnant mother, Rebecca, to question her existence. Upon arrival in the world and their growth, they are wholly different - which is not surprising to anyone who has witnessed real-life siblings. Jacob seems to swindle, negotiate, bargain, and/or steal the birthright and blessing from his older brother which led to Jacob fleeing from his parents and brother for twenty years ... but upon his return, there is a warm embrace from the older brother, Esau, and a model of "let bygones be bygones" is established. However, the brothers will never be close. According to Jewish tradition, Jacob was one of the patriarchs of the Jewish people. Esau became Edom, who is - for rabbinic sources - the ancestor for Rome, a source of great ill for the Jewish people.
Alas, we come to the last thirteen chapters of Genesis, which comprise four Torah portions (Vayeshev, Miketz, Vayiggash, Vayechi), and are a type of novella. At its core is the rivalry between Joseph and his brothers. From the brothers selling Joseph into slavery to Joseph's tricking the brothers when they came to Egypt looking for sustenance, we see antics and literary-prowess of the highest order. Last week's episode left us feeling well as the relationship is seemingly repaired as Joseph's reveals his identity, father Jacob is brought to Egypt, the family is reunited in full and safe and cozy in Goshen where they can pasture their flocks to their hearts' delight.
Without doubt, the book of Genesis is binge-worthy watching on Netflix and never disappoints. After all, why examine our own family's frailties when we can read about others in these 50 chapters? And thus we arrive at the last set of brothers to be mentioned: Ephraim and Menashe. These are the two sons of Joseph. Curiously, they are remembered, in reverse birth order - as often happens - with the youngest mentioned first. Why?
In this week's closing verses of Genesis and life of Jacob, Joseph presents his children to his aging father for a blessing. Even though Jacob knew that Ephraim was the younger brother, he blessed him with his right hand (a symbol of strength and power) and Menashe with his left. Though Joseph tries to correct his father, the elder insists ... and while psychologists could do a lot to "unpack" the moment, we see the forging of a family system continuing. The most interesting aspect of this moment? Menashe breaks the pattern of family fracture by doing nothing at all. He neither protests nor cries. He neither screams "unfair" nor seeks revenge at a later date. I believe Menashe's silence is not a sign of weakness or passivity; rather, his silence is a sign of strength and confidence.
It took many columns of Torah to get from "Am I my brother's keeper?" to Joseph's providing for his entire family (not just brothers but their wives and children) and Menashe's silence, but the Torah gets us there. In fact, maybe that is why on Friday night, when we bless our sons, we mention Menashe and Ephraim. For our girls, we say, "May God make you as Sarah, Rebecca, Rachel and Leah" naming the matriarchs. Keeping things equal, we should say to our sons, "May God make you as Abraham, Isaac, and Jacob." But we don't. We mention two of Jacob's grandsons and we do so in reverse age order.
Menashe is unheralded. He receives no accolades. But through his silence, through his acceptance, he changed history and offered a different model for how siblings might get along with one another. Cain's silence was a moment to rise up and create a different future - to stand for our brothers and sisters and protect them. Menashe's silence reminds us that sometimes the best way to show our love and appreciation is through silence.
As we say at the close of reading a book of Torah: Chazak, chazak v'nitchazek - May we be strong, be strong, and through the rolling of Torah and exploring her sacred words, may we find strength to bring about blessing for our people, our families, and the world in which God has placed us.
Rabbi Mark Cohn
rabbicohn@tsholom.org
Pictured above - Blessing of Ephraim and Menasseh, Marc Chagall, 1931
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NOTE: I have had a chance to learn about dynamite programs for 10-12th graders, college-aged and post-college young Jews. Know someone who might be interested!? See below and/or reach out to me if you have questions!!
TIKVAH SCHOLARS PROGRAM is an 11-day residential summer institute for current 10th-12th graders. From the website: "We seek students who want to think deeply about serious questions, push their intellectual limits, and read the great works of the Jewish canon and of Western thought with world-class faculty in a vibrant and pluralistic community of students from around the world. The program seeks to advance Jewish excellence in the modern age by exposing some of the best Jewish students to the most important foundational questions in politics, economics, Zionist thought, and Judaism, guided by some of the top teachers, scholars, and policy makers." Learn more here.
"Zionism and Sacred Conversations for Gen Z" with Rabbis Tara and Meir Feldman. Last minute (deadline to apply Jan 12) BUT if you know any one aged in the college or post-college zone who would like to speak with two outstanding Reform rabbis and educators, I am pleased to share links to learn more for a series called "Zionism and Sacred Conversations." The topic is central and important, difficult and critical, of value and of impact for all of us - but especially the 18-28 crowd. Feel free to share with kids and grandkids!
And ... for those who are accepted, there is a $500 stipend!
Jewish? Yes. But How do I feel about Israel? (College-Age Students)
Post-College, Young Professionals, A Conversation about Zionism
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