After all the ups and downs in Jacob's life had been sorted out, the parashah Vayeshev starts with the words: "And Jacob settled in the land where his father had lived, in the land of Canaan. These are the events that happened to Jacob" (37:1-2). Jacob had found peace and his inheritance.

But then, as in a Greek tragedy, cracks and fissures appear, which develop into crises and disasters. And again, surprisingly, as in a Hollywood movie, they end with a happy ending.

Immediately after the opening words, "These are the generations of Jacob," there is a sharp transition to the stories of Joseph. Joseph, the son of Rachel, the beloved wife, was named Joseph by his mother. "And she said, 'God has taken away my reproach," and she called his name Joseph (future tense), saying, 'May the Lord add to me another son'" (30:23). The name Joseph is a kind of hint at his qualities that will be revealed later on., add Insights, interpretations, and abundance, even in times of scarcity and drought.

In interpreting the dreams of the cupbearers and in the following passage interpreting Pharaoh's dreams, Joseph emphasizes that "God alone can give the interpretation" (41:8). "Without me, God will answer Pharaoh's question" (41:16). Joseph sees himself as a conduit connecting and transmitting God's word to humans, a line connecting heaven and earth, a line that is a source of hope, hope from the word "line.".

At the beginning of the next episode, Pharaoh adds a title of honor to Joseph: "And Pharaoh called Joseph's name Zaphnath-Paaneah" (Genesis 45). This is the name Pharaoh gave Joseph after he interpreted his dreams, and it means "revealer of secrets, interpreter of mysteries.".

Deciphering the hidden, whether in dreams or in reality, is the central theme of the parashah, running like a thread through its various parts. The name Tzfonat Pa'neach is also The Code To understand the entire affair and the insights derived from it.

British anthropologist Clifford Geertz[i], coined the term deep structure ("depth structure"), teaching us that visible reality is an outer layer, and that the deeper meaning, hidden from our eyes, awaits discovery.  

Even the seemingly puzzling story, which breaks the sequence of Joseph's stories, the story of Judah and Tamar, is deciphered as a revelation of hidden insight. Deciphering the names of the twins that Tamar gives birth to for Judah, her father-in-law. "And it came to pass, when she gave birth, that there were twins in her womb. And as she was giving birth, one put out his hand, and the midwife took it and tied a red thread around his hand, saying, "This one came out first. ' But as he drew back his hand, his brother came out, and she said, 'What a breach! You have broken through. ' And he was named Perez. Then his brother, who had the red thread on his hand, came out, and he was named Zerah." (Genesis 38:27-30).

The names of the twins are the key to the story., core The text, the story, is only the outer layer., The shell.

Even in a reality of breaches, crises, and fractures, we must reveal the hidden meaning, which is like the second thread of hope (see the story of Rahab and the spies), a hope that is a thread that will pull us out of the depths. From theburst Yizrach The light.

The affair is marked by ups and downs, a deceptive reality of inherent uncertainty, reminiscent of the drastic transitions and reality of light and shadow, crisis and euphoria in our region. Our hope and mission over the past two years,

find From the depths you The forces of elevation The northerners, who will pull us out of the pit by our hair,  And there was light.

[i] "Deep Play: Notes on the Balinese Cockfight," Clifford Geertz, Interpretation of cultures, Keter Publishing House, 1990.