You're reading one story, and suddenly – BAM! – we're in a completely different time or place. It can feel a little jarring. Well, the ancient Rabbis noticed this too, and they dove deep into those textual "interruptions" to find hidden meaning.
Take the story of Joseph being sold into slavery in Egypt. Genesis chapter 37 ends with Joseph's descent. Then, chapter 38 throws us into the story of Judah and Tamar. Only in chapter 39 do we get back to Joseph and Potiphar's house. Why this detour? Why does the Torah juxtapose these seemingly unrelated narratives? That's exactly what Bereshit Rabbah 85, a collection of rabbinic homilies on the Book of Genesis, wrestles with.
Rabbi Elazar offers one explanation: to juxtapose "descent to descent." Judah's story, with all its complications and moral ambiguities, is itself a kind of "descent," a fall from grace. According to Yefe To’ar, this descent reflects Judah's diminished standing among his brothers because of the pain Joseph's sale caused their father, Jacob.
Then, Rabbi Yoḥanan chimes in. He sees a connection between the two instances of "identify." Remember when Joseph's brothers ask Jacob to "identify" Joseph's tunic, soaked in blood? And later, Tamar asks Judah to "identify" the items he left as collateral. Etz Yosef suggests that Judah's role in the deception regarding Joseph comes back to haunt him when he is publicly shamed by Tamar. It's a powerful parallel, highlighting themes of deception and accountability.
But it gets even more interesting. Rabbi Shmuel bar Naḥman suggests that the stories of Tamar and Potiphar's wife are intentionally placed together. He argues that just as Tamar acted "for the sake of Heaven," so too did Potiphar's wife. Wait, what? Potiphar's wife, who falsely accuses Joseph of assault? Acting for the sake of Heaven?
According to Rabbi Yehoshua ben Levi, Potiphar's wife saw through astrology that she was destined to have a child with Joseph, though she didn't know if it would be through her or her daughter. This idea comes from (Isaiah 47:13), which refers to astrologers foretelling the future. Rabbi Aivu clarifies that while astrologers can see some things, they don't see everything.
This is a wild idea, isn't it? That even seemingly negative actions might have a hidden, higher purpose. It challenges us to look beyond the surface and consider the complex motivations of the characters.
The Rabbis continue to explore these textual juxtapositions with other examples. Why is the story of the serpent placed between the verse about Adam and Eve being naked and the verse about God clothing them? Rabbi Yehoshua ben Korḥa says it's to explain the serpent's motivation: he was lustful. Rabbi Yaakov of Kefar Ḥanin adds another reason: to avoid ending a section with God's curses related to the serpent. We want to end on a high note if possible!
And what about the Book of Daniel? Why does the text jump from Nebuchadnezzar to Belshazzar to Darius the Mede, skipping Evil Merodakh? Rabbi Elazar says it's to juxtapose wicked rulers, tormentors, and conceited individuals. Rabbi Shmuel bar Naḥman adds that it's to juxtapose truncated reigns. Rav Huna offers another explanation: to show that the book was written with divine inspiration, which sometimes transcends chronological order. The Rabbis add that Judah suggested to his brothers that they disperse, fearing collective punishment for selling Joseph. God, however, assures them that individual accountability remains, regardless of their collective actions.
Finally, the Rabbis suggest that Judah's initiative to marry stems from Jacob's preoccupation with mourning Joseph, leading Judah to take matters into his own hands. However, this descent into marrying a gentile woman and experiencing familial losses highlights the consequences of his actions.
So, what's the takeaway from all of this? It's that the Torah's apparent "interruptions" are never random. They're carefully crafted connections, inviting us to dig deeper, to explore the nuances of the story, and to find meaning in the spaces between the lines. They remind us that even in moments of darkness and apparent randomness, there can be a hidden order, a divine plan unfolding. And perhaps, just perhaps, even the actions of those we judge most harshly might have a purpose we can't fully comprehend. Food for thought.
“It was at that time” – the verse should have said only: “Joseph was taken down to Egypt” (Genesis 39:1).6This verse, describing the sale of Joseph to Potifar in Egypt, is the direct continuation of chapter 37, which concludes with Joseph being brought down to Egypt. This narrative is interrupted by the story of Judah in chapter 38. Why, then, did it juxtapose this portion to that one? Rabbi Elazar and Rabbi Yoḥanan: Rabbi Elazar said: In order to juxtapose descent to descent.7The story of Judah’s descent is embedded within the story of Joseph’s descent to imply that Judah lost stature among his brothers due to the sale of Joseph, when they saw how much pain it caused their father (Yefe To’ar). Rabbi Yoḥanan said: In order to juxtapose “identify” (Genesis 37:32) to “identify” (Genesis 38:25).8Because Judah was responsible for the sale of Joseph, in which the brothers asked Jacob to identify Joseph’s tunic, he experienced the embarrassment of having to admit his error when Tamar asked him to identify the possessions he had left with her (Etz Yosef). Rabbi Shmuel bar Naḥman said: In order to juxtapose the incident of Tamar to the incident of Potifar’s wife. Just as this one, [Tamar, acted] for the sake of Heaven, so too, that one, [Potifar’s wife, acted] for the sake of Heaven, as Rabbi Yehoshua ben Levi said: She saw through her astrology that she was destined to bring forth a child from him, but she did not know whether it would be from her or from her daughter. That is what is written: “[The astrologers, the stargazers,] who foretell by the new moons of that which will befall you” (Isaiah 47:13). Rabbi Aivu said: [They foretell] “of that which [will befall you]” but not all that [will befall you].9They do not provide all the details. Similarly, “[They were both naked, the man and his wife,] and they were not ashamed” (Genesis 2:25), “the serpent was…cunning” (Genesis 3:1). The verse should have said only: “The Lord God made for Adam and for his wife [hide tunics, and clothed them]” (Genesis 3:21).10Why is the story of the serpent inserted in between the verse stating that Adam and Eve were naked and the verse stating that God clothed them? Rabbi Yehoshua ben Korḥa said: It is to inform you for what reason that wicked one [the serpent] accosted them; because it saw them engaged in conjugal relations, it lusted after them. Rabbi Yaakov of Kefar Ḥanin said: So as not to end with the portion of the serpent.11The verse regarding the hide tunics was placed after the incident of the serpent so as not to conclude a passage with God’s curses, given in the aftermath of the story of the serpent. Similarly, “[Now I, Nebuchadnezzar, praise, exalt, and glorify the King of heaven…] and He is able to humble those who walk in arrogance” (Daniel 4:34), “King Belshatzar” (Daniel 5:1) and “Darius the Mede” (Daniel 6:1). Where is Evil Merodakh?12The text proceeds from discussing Nebuchadnezzar to King Belshatzar and to Darius the Mede, while skipping Evil Merodakh, who reigned between Nebuchadnezzar and Belshatzar. Rabbi Elazar said: To juxtapose a wicked one to a wicked one, a tormentor to a tormentor, a conceited one to a conceited one.13Both Nebuchadnezzar and his grandson Belshatzar were wicked, tormentors, and conceited. Rabbi Shmuel bar Naḥman said: In order to juxtapose a reign that was truncated to a reign that was truncated. Similarly, “During that night, Belshatzar the Chaldean king was killed” (Daniel 5:30), “and Darius the Mede [received the kingdom]” (Daniel 6:1). Where is [the chapter beginning:] “In the third year of the reign of King Belshatzar” (Daniel 8:1)?14Why does this chapter, which is set during the reign of Belshatzar, not precede the transition in the text to the reign of Darius? Rav Huna said: So that they will not say that this is mere literature; so that everyone will know that he said it through the divine spirit.15At times, works composed with the divine spirit arrange events out of chronological order for esoteric reasons (Maharzu). The Rabbis say: In order to indicate regarding the whole book that it was stated through the divine spirit. Here too, it should have said: “Joseph was taken down to Egypt” (Genesis 39:1), but it is written: “Judah descended from his brothers.” [Judah] said [to his brothers]:16This is an additional insight into the phrase “Judah descended from his brothers” (Yefe To’ar). ‘Let us disperse ourselves, for so long as we are together, the promissory note is liable to be collected.’17Since we sinned together in the sale of Joseph, it would be fitting for the punishment to occur when we are all together (Etz Yosef). Alternatively, the promissory note refers to the prophecy to Abraham that his descendants would be oppressed in a foreign land. Judah sensed that the departure of Joseph might eventually lead to their all descending to exile. That would be more likely to occur if they were all together (Yefe To’ar). The Holy One blessed be He said to them: If ten people were implicated for robbery, can one not be apprehended for the act of them all?18I can punish each of you separately, or I can punish even just one of you for the entire episode. When they were implicated regarding the goblet, they said: “God has found [matza] the iniquity of your servants” (Genesis 44:16). Rabbi Yitzḥak said: The creditor has found the opportunity to collect on his promissory note. Rabbi Levi said: Like this one who empties [mematze] the barrel and leaves it with only its dregs.19God is punishing us for the sin in its entirety, to the last drop. The Rabbis say:20The Rabbis say another reason for the juxtaposition of the story of Judah descending from his brothers and marrying, to the story of the sale of Joseph. [Judah said:] ‘Come and let us provide for ourselves. In the past, he [Jacob] would have felt obligated to arrange for us to marry wives, but now he is preoccupied with his sackcloth and fasting. It is not right that he should engage in [arranging for us to marry wives.’ They said to Judah: ‘Are you not the leader of us all? You arise and provide for yourself.’ Immediately, “Judah descended” – it is a descent for him that he married a gentile woman. It is a descent for him that he buried his wife and his sons.
