Sota 13: Miriam, Jacob, Joseph, Moses

Stories are created to describe the exceptional natures of our forefathers and foremothers.  These agadaic tales are sometimes so far-fetched that it is hard to believe that they were ever taken seriously.  Or perhaps I'm missing the point - perhaps these stories are taught as metaphors to help us understand that G-d is capable of bestowing almost magical powers upon specific people.

We begin by continuing to learn about our rabbis understandings of Miriam.  Why was she watching over her brother, baby Moses?  Because her father had kissed her head when she prophesized about her brother, and had hit her in the head when the baby was sent off to drown.  She waited and watched to learn whether or not he would meet his fate as prophesized.  Not the kind of parenting that exemplifies those qualities we would hope our rabbis would teach.

The rabbis move on to Joseph; in particular, the death of Joseph.  One after another, stories are told of Joseph's righteousness in his own right and also in comparison with others.  His burial is discussed at length, and we note that great people are celebrated with monumental funeral rites.  Even the animals, we are told, were crying at Joseph's funeral.  Our notes tell us that the rabbis debated about why the animals cried: was their food withheld that day?  Were they simply dressed in black?  The rabbis even describe different proofs that Joseph and Moses were connected in time - often in the context of teacher/student, like the primary relationships of the rabbis themselves.

There are a number of relatively disturbing references to the joy that one feels when vindicated.  Jacob is said to possibly wake from death to smile when Naftali hits Esau on the head with such force that his eyes pop out of his head and land in Jacob's lap.  Joseph is vindicated when Potiphar is castrated and then assaulted in the place of his genitals.  A proof based on the meaning of Potiphar/Potiphara's name is used as a source.  I see such joyful behaviour as very base, at best.  But the rabbis seem to be comfortable with using verses from Bereshit and from Psalms to back their interpretations and stories.  Is this what we hope to emulate?  Or are we meant to enjoy little pleasures where we can, even if those are at the expense of the suffering of others?

Our daf ends with a discussion regarding the place of Moses' burial site.