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The Torah refers to itself as a song. And as Rabbi Lord Jonathan Sacks points out, the melody is important, especially in this week’s Parashah, VaYeishev, where a Shalshelet is used. This is particularly noteworthy because this melody comes up only four times in the Torah, this week being the third.

The first time the melody shows up, Malachim are waking up Lot, telling him to take his family and flee Sodom: “VaYa’itzu HaMalachim BeLot Leimor Kum Kach Et Ishtecha Ve’Et Shtei Benotecha HaNimtza’et Pen Tispeh Be’Avon Ha’Ir,” “The Malachim urged Lot and said to get up and take his wife and his two daughters that are in the household, lest they be be lost due to the sin of the city” (BeReishit 19:15). It’s a time of identity crisis. Lot has to decide who he will listen to, and he hesitates: “VaYitmahmah (read with a Shalshelet),” “and he hesitated” (BeReishit 19:16). He invested everything, left Avraham Avinu, just to prosper in this land. Does he really want to leave? But, on the other hand, he senses the Malachim are right. And he struggles. It’s an identity crisis.

The second time this rare note shows up is when Avraham sends Eliezer to find a wife for Yitzchak. Commentators suggest that Eliezer had a crisis of his own: would he try and find a wife for Yitzchak, or not, and potentially inherit all of Avraham’s riches. He has two instincts: loyalty to Avraham and personal gain. What would he do? In the time of crisis he makes a decision: “VaYomar (read with a shalshelet) HaShem Elokei Adoni Avraham HaKreh Na Lefanai HaYom Va’Aseih Chessed Im Adoni Avraham,” “and he said HaShem the Elokim of my master Avraham, do good for me on this day and do a Chessed for my master Avraham” (BeReishit 24:12). It is at this time when Eliezer decides who he is, when he decides that there is more to life than personal gain.

The fourth time this shows up is by Moshe Rabbeinu in Parashat Tzav, having to do with Shechitah. This is the instance upon which Rabbi Lord Jonathon Sacks primarily focuses in his article, and will not be addressed here. [1] Instead, we will focus on this week’s Parashah.

For Yosef, it is far from ideal. His boss’ wife constantly attempts to seduce him, and he is at a breaking point. It is his desires, something that Mitzrayim was known for, against HaShem, Torah, Yaakov Avinu, and much more. It was his identity at stake, but he remembers who he is. It was not just if he was in the right, but if he is an Ish Mitzri or Ish Ivri. But Yosef steps up to the challenge: “VaYima’en (read with a Shalshelet),” “and he refused” (BeReishit 39:8) as well as in how Eishet Potifar characterizes him: an “Ish Ivri” (BeReishit 39:14). He maintains his true identity. It is this moment that the Midrash Rabbah pinpoints as to why Yosef was buried in Israel, while Moshe Rabbeinu was not - because Moshe was referred to as an “Ish Mitzri” (Shemot 2:19) by Yitro’s daughters. 

There are struggles like this throughout life, and, as Rabbi Sacks puts it, “It is a moment of existential truth”. But this is the nature of a Jew. Even Avraham Ha’Ivri, who, many commentators say has “Ha’Ivri” appended to his name because he is Mei’Evar HaNahar, experienced such decisive moments. My Rebbe, Rav Daniel Fridman explains that this is true physically as well as intellectually. Avraham Avinu was worlds apart from everyone else in terms of his thoughts and beliefs - and that is part of what it means to be a Jew. These moments are times to decide who one is. It is a time for one to uncover what really matters to him.  Sometimes it requires going against certain impulses like Yosef, but the question is if we will be like Yonah, and, in the face of everything say “Ivri Anochi Ve’Et HaShem Elokei HaShamayim Ani Yarei,” “I am a Jew and I fear Hashem” (Yonah 1:9).

[1] See this link for his article: https://www.yeshiva.co/midrash/46831