Joseph, Sale

Genesis 36 references a story about Anah, the grandson of Seir the Horite and the father-in-law of Esau, who found הימם “Hayemim” while grazing his father's donkeys in the wilderness. What does this mean and why is this story in the Torah?

The book of Jubilees claims that the brothers sold Joseph on Yom Kippur. Amos accuses the wealthy of selling the righteous for shoes. Reading this as a reference to the sale of Joseph, Eleh Ezkarah tells how Caesar fills his palace with shoes, and executes ten sages as a punishment for this crime. Is this connected to the prohibition of wearing shoes on Yom Kippur?

When Joseph reveals himself to his brothers, he says, “I am your brother, whom you sold into Egypt” (Genesis 45:4). Tradition takes for granted that Joseph’s brothers were indeed the ones who sold him. However, as Rashbam and Shadal note, a straightforward peshat reading of events once Joseph is thrown into the pit reveals a different conclusion.

The story of Joseph is replete with narrative contradictions. Source criticism has long dominated the quest for textual coherence. But how are we to make sense of the integrated text?

The story of Joseph as a young man (Genesis 37-40) is full of contradictions and doublets, and is interrupted by the story of Tamar and Judah (Genesis 38). Beyond that, hovering in the background is the question: how can the spoiled youth, his father’s favorite, become the prudent leader and savior of his family?

The Joseph story provides a compelling case for the use of source-critical methods for unraveling intertwined stories in the biblical text.

The history and geography of the Judahite clan of Shelah as portrayed in the Bible and in the extra-biblical Sources.