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December 15, 1995 - Image 28

Resource type:
Text
Publication:
The Detroit Jewish News, 1995-12-15

Disclaimer: Computer generated plain text may have errors. Read more about this.

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CONGREGATION B'NAI DAVID

proudly presents

DEMOCRAT MAXINE BERMAN,
State Representative
36th District

REPUBLICAN JIM ALEXANDER,
Former Chair, Republican
Party, Oakland County

Look Inward Before
Proclaiming Guilt

.

"POINT - COUNTERPOINT
TWO POLITICAL INSIDERS GIVE A PREVIEW
OF NEXT YEAR'S PRESIDENTIAL RACE"

Thursday, December 21, 1995

0

RABBI ELIEZER COHEN SPEICAL TO THE JEWISH NEWS

7:30 p.m.

T

Congregation B'nai David Synagogue
5642 West Maple Rd., West Bloomfield

No Charge

Refreshments

Public invited & encouraged to attend

For further info., please call Synagogue office, 810-855-5007.

c.

ri 0

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Jvs

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his week's sedrah, Vaye-
shev, is replete with accu-
sation, falsehood and
deception. At the very out-
set, the relationship between
Joseph and his brothers is char-
acterized as "Joseph brought evil
reports about his brothers to their
father" (Genesis, 37:2).
Their hatred of their spoiled
brother, the obvious favorite of
their father, was, at least in part,
a result of Joseph's attempt to cur-
ry favor with Jacob by charging
his sons. Whether these accusa-
tions were true or not is not dis-
cussed; but the reporting itself, of
looking for the faults of others and
making them known, is clearly an
evil sure to arouse enmity.
When his brothers decide to
kill Joseph, they resolve to tell
Jacob that Joseph was appar-
ently eaten by wild animals. And,
in fact, even after they sell him
into slavery rather than killing
him, they take his famous coat
and drench it in kid's blood and
present it to their father with the
phrase "Do you recognize this as
your son's coat" (Genesis, 37:32).
Not content to simply have
Joseph disappear, they present
"proof' of his violent death from
wild animals. They attempt to
cover up their despicable act by
displaying his bloodied coat.
When Joseph spurns the ad-
vances of the wife of his master,
Potiphar, she raises her voice and
screams out her accusations
against Joseph. She charges that
his Hebrew slave has attacked
and attempted to seduce and even
rape her. As proof of the veracity
of her charges, she displays the
garnient she was able to wrench
from him. She falsely accuses
Joseph and "proves" her charges
by showing his garment to all. Ac-
cusations and charges, deception
and falsehood, proof and evidence
— all play a pivotal role in the sto-
ry ofJoseph and his brothers and
his experiences in Egypt.
People maliciously accuse oth-
ers of wrong doing. People cover
up their own wrong doing by lies
and even manufacture evidence
to exonerate themselves and
prove the guilt of those who were
in reality innocent. It is within
this context that the Torah in-
terrupts the story ofJoseph with
the episode of Judah and Tamar.
Tamar has married Judah's
two sons and after their death
must wait for the levitate mar-
riage to his remaining son. Ju-

dah, it seems, has no intention of
allowing such a thing, so conse-
quently Tamar languishes alone
— unable to marry anyone.

She devises a plan to become
pregnant by Judah himself, un-
beknownst to him, and thus M-
U her liviratical obligation.
When her pregnancy is discov-
ered, she is accused of promiscu-
ity and is destined to be executed
by burning. To save her own life,
she reveals (to Judah) the per-
sonal objects that she had been
given by him — to identify Ju-
dah, himself, as the father of the
foetus and to thus prove her in-
nocence.
Rather than loudly proclaim-
ing her innocence and publicly
shaming Judah, she simply sends
the objects to Judah, she simply
sends the objects to Judah and
says" "By the owner of these I
have become pregnant... do you
recognize to whom... (they)... be-
long?" (Genesis, 38:35). Judah, to
his credit, admits the truth and
Tamar is exonerated. Here is a
woman, victimized by others and
now about to unjustly killed. Yet,
she refuses to accuse or to pub-
licly shame the source of her trou-
bles. Her nobility of character,
sensitivity to others, and quiet
confidence in the truth are all the
more exceptional within the con-
text of the behavior of the other
people in the sedrah.

Shabbat Vayeshev:
Genesis 37:1-40:23
Amos 2:6-3:8.

The Talmud (Berachos 43b)
(with its characteristic hyperbole)
describes Tamar's heroism: "It is
better for a person to throw them-
selves into fiery furnace rather
than publicly embarrass anoth-
er..."
With exactly the same words
that Joseph's brothers used to de-
ceive their father and cover up
their heinous act: "Do you recog-
nize this...?" Tamar, quietly,
without accusations of protesta-
tions teaches Judah and, in fact,
all future generations a remark-
able lesson. One that should be
contemplated and implemented
in our own lives. ❑
Eliezer Cohen is rabbi of Young
Israel of Oak-Woods.

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