⒈ Bread Giver Analysis

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Bread Giver Analysis



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Anzia Yezierska Bread Givers Essay. Page 1 of 4 - About 35 essays. The most Continue Reading. Shaena Smolinsky is the mother who is always stressed about the poverty Continue Reading. These include the relationship between Rabbi Smolinksy and the females in his family as well as those in his society, between him and his son-in-laws Continue Reading. These two girls both look up to their fathers to a certain extent but at the same time they each find resentment Continue Reading. Since men were more Continue Reading. If American immigrant Continue Reading. Bread Givers Thesis Words 5 Pages riches and rags, juxtaposing the two jarring lifestyles to a key. Yerierska, a Jewish-novelist, depicts flashes of her childhood through her fictional world of Bread Givers, which was published in only to be buried in time itself to resonate Continue Reading.

The authors clarify distinct ideas on the means to achieving the American dream Continue Reading. Later, in Genesis , when Joseph related to Pharaoh that Jacob had made Joseph swear to bury him in the Land of Israel, Pharaoh asked Joseph to seek to be released from the oath. But Joseph replied that in that case, he would also ask to be released from his oath to Pharaoh concerning Pharaoh's ignorance of languages. As a consequence, even though it was displeasing to Pharaoh, Pharaoh told Joseph in Genesis , "Go up and bury your father, as he made you swear. Reading Genesis , "He placed food in the cities; the food that came from a city's surrounding fields he placed in its midst", Rabbi Judah taught that Joseph stored the crops of Tiberias in Tiberias, and the crops of Sepphoris in Sepphoris, so that every region preserved its own produce.

Rabbi Judah thus argued that Joseph increased efficiency by decentralizing food distribution. The Rabbis observed that if all the citizens of Tiberias consumed the produce grown in Tiberias, and all the citizens of Sepphoris consumed the produce grown in Sepphoris, then they would not get a handful each. The Rabbis concluded that a blessing rested on the stored produce, for there was enough for all. Resh Lakish deduced from the words, "And to Joseph were born two sons before the year of famine came", in Genesis that Joseph did not have marital relations during the famine, and generalized that no man should. The Gemara qualified the injunction, however, teaching that childless people may have marital relations in years of famine.

A Midrash told that when the famine became severe in Egypt, the Egyptians cried out to Joseph for bread. Joseph told them to circumcise themselves first. They cried out to Pharaoh, as Genesis reports, and Pharaoh told them to go to Joseph. The people complained that Joseph asked them to circumcise themselves, and they complained that it was not fitting for a Hebrew to wield power over Egyptians. Calling them fools, Pharaoh recalled that during the years of plenty, a herald had continually proclaimed that a famine was coming, and asked why they had not saved grain in reserve.

The people replied that all the grain that they had left had rotted. Pharaoh asked them whether any flour was left from the day before. The people replied that even the bread in their baskets had gone moldy. Pharaoh answered that if grain rotted at Joseph's decree, perhaps he might decree that the Egyptians die. So Pharaoh directed them to go to Joseph and obey him, even if he told them to cut off something of their flesh. Reading Genesis , "And the famine was over all the face of the earth", a Midrash asked why the text did not simply say, "And the famine was over the earth. The wealthy have a smiling face to show their friends, but the poor hide their face in embarrassment. Rav Judah in the name of Samuel deduced from Genesis that Joseph gathered in and brought to Egypt all the gold and silver in the world.

The Gemara noted that Genesis says: "And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan", and thus spoke about the wealth of only Egypt and Canaan. The Gemara found support for the proposition that Joseph collected the wealth of other countries from Genesis , which states: "And all the countries came to Egypt to Joseph to buy corn. The Gemara then taught that the wealth lay in Israel until the time of King Rehoboam , when King Shishak of Egypt seized it from Rehoboam, as 1 Kings —26 reports: "And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem ; and he took away the treasures of the house of the Lord, and the treasures of the king's house.

The Sages read Genesis to teach that Jacob warned his sons against appearing well fed when others around them were without food. The Sages taught that if one fasted on account of some trouble and it passed, or for a sick person and the sick person recovered, then the one fasting should nevertheless complete the fast. If one journeyed from a place where they were not fasting to a place where they were, then one should fast with the people of the new place. If one journeyed from a place where they were fasting to a place where they were not, then one should nevertheless complete the fast.

If one forgot and ate and drank, then one should not make it apparent in public nor indulge in luxuries. Similarly, a Midrash taught that Jacob asked his sons not to go out with food in their hands, or with weapons, and not to show themselves to be well fed, lest neighbors come and wage war against Jacob. For the Midrash read the words "look one on another" in Genesis to allude to war, as in 2 Kings , "Come, let us look one another in the face.

Interpreting Jacob's question to his sons in Genesis , "Why do you look one on another? When Jacob realized this, he said in Genesis , "Go down there. The Pirke De-Rabbi Eliezer taught that all the nations came to Joseph to purchase food and Joseph understood their languages and spoke to each people in their own tongue. Therefore, he was called Turgeman interpreter , as Genesis says, "For Joseph understood them, for there was an interpreter between them. A Midrash asked who "took him, and cast him into the pit" in Genesis , and replied that it was his brother Simeon. And the Midrash taught that Simeon was repaid when in Genesis , Joseph took Simeon from among the brothers and had him bound before their eyes. Rav Huna deduced from Judah's commitment to Jacob with regard to Benjamin in Genesis , "I will be surety for him; of my hand shall you require him", that a guarantor becomes responsible for the debt that he has guaranteed.

Rav Hisda , however, demurred, saying that Judah assumed an unconditional obligation to return Benjamin, for in Genesis , Reuben promised, "Deliver him into my hand, and I will bring him back to you", and Judah surely promised no less than Reuben. Reading Judah's contingent vow in Genesis —9 , "Send the lad with me The Gemara told that all through the 40 years that the Israelites wandered in the wilderness, Judah's bones were jolted about in their coffin until Moses asked God for mercy on Judah's behalf and to annul Judah's vow.

A Midrash read the steward's words to the brothers in Genesis , "Peace be to you, fear not; your God, and the God of your father, has given you treasure", to mean that God benefitted them either for their own sake or for their father Jacob's sake. The Midrash thus read Joseph's question, "Is your father well? When Genesis reports, "And they said: 'Your servant our father is well, he is yet alive ' ", the Midrash interpreted the brothers to imply that Isaac had died. Rav Judah taught that three things shorten a person's years: 1 to be given a Torah scroll from which to read and to refuse, 2 to be given a cup of benediction over which to say grace and to refuse, and 3 to assume airs of authority.

To support the proposition that assuming airs of authority shortens one's life, the Gemara cited the teaching of Rabbi Hama bar Hanina that Joseph died as Genesis reports, at the age of before his brothers because he assumed airs of authority when in Genesis and —32 he repeatedly allowed his brothers to describe his father Jacob as "your servant". Joseph then asked Benjamin whether he had a brother.

Benjamin replied that he had a brother, but did not know where he had gone. Joseph asked Benjamin whether he had wife. Benjamin replied that he had a wife and ten sons. Joseph asked what their names were. Benjamin replied with their names, as listed in Genesis , explaining that their names reflected Benjamin's loss of Joseph. Rabbi Melai taught in the name of Rabbi Isaac of Magdala that from the day that Joseph departed from his brothers he abstained from wine, reading Genesis to report, "The blessings of your father But Rabbi Melai taught that the brothers did drink wine in moderation since their separation from Joseph, and only when reunited with Joseph did they drink to intoxication "with him".

A Tanna taught that in Genesis Joseph told his brethren not to take big strides and bring the sun into the city. For a Master taught that big strides rob a person of one five-hundredth part of that person's eyesight. And on bringing the sun into the city, Rav Judah said in the name of Rav that one should always leave a city by daylight and enter a city by daylight, as Genesis reports that Joseph delayed until daylight to send his brothers away.

Rabbi Ishmael cited Genesis as one of ten a fortiori kal va-chomer arguments recorded in the Hebrew Bible : 1 In Genesis , Joseph's brothers told Joseph, "Behold, the money that we found in our sacks' mouths we brought back to you", and they thus reasoned, "how then should we steal? A Midrash told that when in Genesis the steward found Joseph's cup in Benjamin's belongings, his brothers beat Benjamin on his shoulders, calling him a thief and the son of a thief, and saying that he had shamed them as Rachel had shamed Jacob when she stole Laban's idols in Genesis And by virtue of receiving those unwarranted blows between his shoulders, Benjamin's descendants merited having the Divine Presence rest between his shoulders and the Temple rest in Jerusalem, as Deuteronomy reports, "He dwells between his shoulders".

Rabbi Judah ben Ilai taught that Scripture speaks in praise of Judah. Rabbi Judah noted that on three occasions, Scripture records that Judah spoke before his brethren, and they made him king over them bowing to his authority : 1 in Genesis , which reports, "Judah said to his brethren: 'What profit is it if we slay our brother ' "; 2 in Genesis , which reports, "Judah and his brethren came to Joseph's house"; and 3 in Genesis , which reports, "Then Judah came near" to Joseph to argue for Benjamin.

A Midrash read Judah's questions in Genesis , "What shall we speak or how shall we clear ourselves? Judah asked, "What shall we say to my lord", with respect to the money that they retained after the first sale, the money that they retained after the second sale, the cup found in Benjamin's belongings, the treatment of Tamar in Genesis 38 , the treatment of Bilhah in Genesis , the treatment of Dinah in Genesis 34 , the sale of Joseph, allowing Simeon to remain in custody, and the peril to Benjamin.

As Exodus reports that "Joseph died, and all his brethren", the Rabbis concluded that Joseph died before his brothers. Rabbi Judah haNasi taught that Joseph died before his brothers because Joseph "commanded his servants the physicians to embalm his father" as Genesis reports. But the Rabbis taught that Jacob had directed his sons to embalm him, as Genesis reports that "his sons did to him as he commanded them". According to the Rabbis, Joseph died before his brothers because nearly five times Judah said to Joseph, "Your servant my father, your servant my father" four times himself in Genesis , 27 , 30 , and 31 , and once together with his brothers in Genesis , yet Joseph heard it and kept silent not correcting Judah to show humility to their father.

The parashah is discussed in these medieval Jewish sources: []. The Zohar taught that a dream is a sixtieth part of prophecy, [] and so forms the sixth grade removed from prophecy, which is the grade of Gabriel, the supervisor of dreams. The Zohar taught that as a normal dream proceeds from that grade, there is not a dream that is not intermingled with it some spurious matter, so that it is a mixture of truth and falsehood. Hence, all dreams follow their interpretation, as Genesis says, "And it came to pass, as he interpreted to us, so it was", for since the dream contains both truth and falsehood, the word has power over it, and therefore it is advisable that every dream should be interpreted sensibly.

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