Vayeshev

Vayeshev (וישב - Héb. for " And it settled, " the first word of the parasha) is the ninth parasha (weekly section) of the annual cycle Jewish of Lecture of the Torah.

It consists of Genèse 37:1 - 40: 23.

The Juif S of the Diaspora read it the ninth Shabbat after Sim' hat Torah, generally in December.

Summary

Jacob, installed in the Country of Canaan, for wire preferred Joseph, which brings back the bad words of his/her brothers to him and has visions in which all are prosternent in front of him. One day that his/her father sent it to join his brothers who make feed their herds on the side of Sichem, those molestent it, then sell it, at the instigation Juda with a caravan of Ismaélites. They take it along in Egypt, where Joseph is acquired by Putiphar, chief of the guards of the Pharaon.
Juda Marie her son er with Tamar, then, when this one dies, with Onan. Onan dying in its turn, Juda returns Tamar in its family. She disguises herself as a prostitute and allures Juda, which sleeps with her and leaves him its stick and its badge in pledge. Learning that his/her daughter-in-law is pregnant, he wants to condemn it to roughing-hew, but she confuses it by showing him her pledges. From their union are born Pharez and Zerah.
En Egypt, Joseph attracted itself the favor of its Master, but also the covetousness of his wife. Refusing to be given to it, he is thrown in prison on charge of rape. He meets there two Ministers for the Pharaon who make dreams, that only is to him able to decipher. However, the wine waiter, to which he had predicted back in favor, “oubie” Joseph once left prison.

Divisions of the parasha during the reading synagogale of the sabbath

The reading of the parasha to the Synagog the sabbath is traditionally divided into seven sections, for which a member different from the congregation has to read. The first reading, the rishon , falls traditionally to a '' cohen '', the second, called sheni , with a '' levi '', the following ones with a Israel (neither cohen nor levi). The seventh section comprises a sub-section, the to maftir , which is read by the person who will read then the will haftara .

The sections of the parashat Vayera are:

rishon :
sheni :
shlishi :
revi' I :
shishi :
shevi' I :

maftir :

Divisions of the parasha during the reading synagogale of Monday and Thursday

A public reading of the parasha was founded by Ezra the Scribe Monday and Thursday with the Synagog. This reading, appreciably shorter, includes/understands only three sections, the first reserved for the '' cohen '', the second with the '' levi '', the third with a Israel

Section of the cohen : Bereshit
Section of the levi : Bereshit.

Rishon

Jacob lived in the Pays of Canaan, and this is the history of its family () When Joseph was 17 years old, it nourished the herds of his/her brothers, and submitted with its father a bad report/ratio of its brothers () Owing to the fact that Joseph was the son of Jacob in his old age, Jacob liked it more than its other children, and Jacob made a multicoloured tunic to him, which caused the hatred of the brothers of Joseph against this one () And Joseph was made even more hate his brothers when he told them that he had dreamed that they piled up sheaves in the field, and that their sheaves were inclined in front of his () It told with his/her brothers another dream, in which sun, the moon and eleven stars were inclined in front of him; and when he told it with his father, Jacob was annoyed, asking to him whether him, the mother of Joseph and her brothers were to incline themselves in front of him ()

the sale of Joseph

As the brothers carried out to feed the herd with Shechem, Jacob sent Joseph to make sure that all went well with them () a man found Joseph, and asked him what he sought; when he had said it to him, the man says to him that they had left for Dothan () When the brothers of Joseph transfer it to arrive, they conspired, deciding to kill it, to throw it in a well, to say that an animal had devoured it, and to see what he would occur of his dreams under these conditions () Cependant, Ruben persuaded his/her brothers not to kill it, but to throw it in a well, in order to return it to Jacob later () the brothers of Joseph thus caught it, tore off its multicoloured tunic to him and threw it in a well empties () They sat down to eat, and when they transfer a caravan of Ismaélites of Guilead transporting spices and balsams in Egypt, Juda, benefitting from one moment of absence of Ruben, persuaded his/her brothers to sell Joseph in Ismaélites () Of merchants midianites drew Joseph from well, they sold it with Ismaélites for 20 sicle S of Money, and those carried it in Egypt () When Ruben returned to the well and saw that Joseph had disappeared, it tore its clothes and required of his/her brothers where it could go now ()

They took the multicoloured tunic of Joseph, killed a ram, soaked the tunic in its blood and showed it in Jacob so that it identifies it () Jacob concludes that an animal had devoured Joseph, and it tore its clothing, overlapped with a cilice and took mourning for his/her son () All his wire and girl tried, in vain, to comfort it () And Midianites sold in Egypt with the one of the captains of the guard of Pharaon named Putiphar ()

Juda and Tamar

After these facts, Juda separated from his/her brothers, and went to live close to a Adullam ite of the name of “Hirah () Juda married the girl of Canaanite named Shoua and had of it three wire, er, Onan and Shelah () Judah arranged the er marriage with a named woman Tamar, but er was bad with the eyes of the Éternel and He made it die () Juda then says to Onan to achieve his to have of brother (the Lévirat) and to have children with Tamar in the name of er () Cependant, Onan knew that the children would not be counted like his, and it scattered its seed; God thus made it also die him () Juda then asked Tamar to remain widowed in his house until Shelah grew, because it feared that its last wire does not die if it had suddenly married Tamar ()

Later, when the woman of Juda died, it returned with its friend 'Hirah at sheep shearers with Timnah () When Tamar learned that Juda had left in Timna, she removed its clothing of widow, was covered with a veil and was posted on the road leading to Timnah, because she had seen that Shelah had grown and that Juda had not given him Tamar in marriage () Juda, deceived by its disguise, took it for a prostitute, offered a young goat's milk cheese for her services, and left him its stick and its coat in pledge of payment; they knew each other and it conceived () Juda sent 'Hirah to deliver the goat and to recover its pledges, but this one sought it and did not find it () When 'Hirah reported to Juda that the men of the corner said that it there aavit not prostitute in this place, Juda choked the business in order to not be not prone to shame () Environ three months later, Juda heard that Tamar was prostitute and was pregnant; evidence of paiement" so that it identifies them, saying that she was pregnant of the man to which belonged these objects () Juda recognized them and says that she was righter than him, since it had failed in his role by not giving it for wife to Shelah ()

When Tamar was confined, one of the twins — that it would name Zera' H — left a hand and the midwife tied a scarlet wire there, but it withdrew it and his brother — that it would call Perez — the first left ()

Joseph and Putiphar

During this time, Putiphar, the captain of the guard of the Pharaon bought Joseph in Ismaélites () When Putiphar saw that God was with Joseph and that It made thrive all his companies, Putiphar appointed it intendant of its house and the load of all its assets entrusted to him; God blesses the house of the Egyptian thanks to Joseph () well Joseph being of his person, the woman of Putiphar on several occasions asked him to sleep with it, but it declined, asking how it could sin of the kind towards Putiphar and God () One ques day the men of the house were absent, it caught it by its tunic and asked him to sleep with it, but he flees, leaving a side of his clothing () When Putiphar returned, it showed Joseph to have tried to have it by the force, and Putiphar put Joseph in the prison where the prisoners of the king were retained () However, God was with Joseph, and the favor with the eyes of the geôlier gave him, who placed under the monitoring of Joseph all the prisoners () When the panetier and the wine waiter of the Pharaon offended it, the Pharaon made them put in the prison of the house of the chief of the guards, in the place where Joseph was locked up; and the chief of the guards placed them under the monitoring of Joseph () One night, the panetier and the wine waiter dreamed each one a dream () finding Them sad, Joseph asked them for the cause of it, and they said to him that it was owing to the fact that nobody could interpret their dreams () Making the point that interpretations belong to God, Joseph asked them to tell him their dreams () the wine waiter says to him that he had dreamed of a vine whose three vine shoots pushed and gave bunches, that he took and of which he pressed the contents in the cut of the Pharaon, that he gave in the hand of the Pharaon () Joseph interpreted that these three vine shoots were three days after which the Pharaon would raise the head of the wine waiter and would restore it in its task, where it would give its cut to Pharaon like before () And Joseph asked wine waiter to recall of him at this time and to mention it with Pharaon, so that he can leave prison, because it had be stolen of its ground and had nothing made to deserve its imprisonment () When the panetier saw that the interpretation of the dream of the wine waiter was favorable, he told in Joseph his dream: there were three white bread baskets on its head, and the birds ate them in the basket above its head () Joseph interpreted that three days later, the Pharaon would take the head of the panetier, would hang it with a tree, and the birds would come to eat its flesh () With the third day, birthday of the Pharaon, it made a great feast with all its servants, restore the wine waiter and hung the panetier, as Joseph had explained it () However, the wine waiter forgot Joseph. ()-->

Vayeshev in the rabbinical tradition

Tosefta deduces from that before the arrival of Joseph, the house of Putiphar had not received a blessing, and that it is because of arrival of Joseph that it was it thereafter (Tosefta Sota 10:8.)

Maharsha points out that the capital punishment, applied by the divine and nonhuman court, could not have applied to Onan, nor with his/her brother, whose Wise ones calculate that they were rather young (Seder Olam, II) if their father, Juda, had not been guilty on his side to have taken the decision to sell Joseph, causing the affliction and the discord within the house of Jacob.
Cette dead would thus not be the remuneration of a sexual sin but the curse which reaches the culprit until the fourth generation.

Commands

The Torah comprises, according to the rabbinical tradition, 613 regulations. Different wise tried to establish a statement in the biblical text of it.

According to two of these computs most famous, the Sefer Hamitzvot and the Sefer HaHinoukh, the parashat Vayeshev does not comprise any command.

Haftara

The Haftara is a portion of the books of the Neviim (" Prophètes") who is read publicly with the synagog after the reading of the Torah. It generally presents a bond set of themes with the parasha which preceded it.

The Haftara for the parashat Vayeshev is Amos 2:6 - 3: 8.

References in the later texts

This parasha is quoted or discussed in the following sources:

Deutéronome 25:5 – 10 (Law of the marriage lévirat).
2 Samuel 11:2 – 12: 13 (of the admission of a sexual sin); 13:18 (the multicoloured tunic).
Homère, the Iliade 6:155 - 203 (myth of Bellérophon, shown like Joseph to have raped the woman of its host).
Daniel 2:1 - 49; 4:1 - 5: 31. (of the oniromancie)
Philon, On Inchangeablibilité of God 25:119
Flavius Josèphe, '' Antiquités '' 2:2: 1-2: 5: 3.
Mishna: Meguilla 4:10.
Tossefta : Berakhot 4:16; 4:18; Sanhédrin 1:3; Sotah 6:6; 9:3; Niddah 1:7.
Talmud Bavli : Berakhot 7b, 34b, 43b, 55a; Shabbat 22a, 49b; Pessa'him 50a; Yoma 35b; Muegilla 10b, 22b; Haguiga 3a; Yevamot 34b, 59a; Ketoubot 67b; Nazir 23a, 23b; Sotah 3b, 7b, 9a, 10a, 10b, 11a, 13b, 36b, 43a; Baba Kama 92a; Baba Metzia 59a, 117a; Baba Batra 109b, 123a; Sanhédrin 6b, 19b, 52b, 102a, 106a; Shevouot 16b; Makkot 9a, 10a, 23b; Avoda Zara 5a, 36b; Horayot 10b; Zeba'him 88b; 'Houllin 92a, 113a; 'Arakhin 15b, 16a; Niddah 8b, 13a, 13b, 28a.
Joseph and Asnath, apocryphal book whose first known version is written in Syriaque and dates from the Life century EC. The majority of the specialists estimate that the book was written by a Jewish community hellenized between Ier century AEC and 2nd EC., but of others, like Battifol and Kraemer estimate its drafting in IVe century EC. by Christian authors.
Coran : Arabia, 7th century.
Rachi on Genesis 32– 36. Troyes, France, end of the 11th century.
Zohar 1:179 a– 193a. Spain, end of the 13th century.
Thomas Mann. Joseph und the Seine Brüder , DER junge Joseph & Joseph in Ägypten ; Stockholm: Bermann-Fischer Verlag, 1943.
“History of Two Brothers” in, e.a., James B. Pritchard, Ancient Near Eastern Texts Relating to the Old Will , 23– 25. Princeton: Princeton University Near, 1969. ISBN 0691035032.
Pierre Montlaur, Iosseph, the Jew of the Nile , Albin Michel, 1989, ISBN 2226036776.

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