Parshat Miketz  1 Tevet 5762, 15 December 2001

By Shlomo Riskin

Jacob is the truest embodiment of our nation - after all, he is re-named Yisrael, and within our midrashic and folk literature the eternal spirit of the Jewish people - our unique culture and life-style throughout the generations - is referred to as "Yisrael Sabba," Grand-father Yisrael. Yaakov - Yisrael had twelve sons who become the twelve tribes of Israel - but until the last pages of the Book of Genesis, they spent much of their time in sibling rivalry and internecine, civil strife. Tragically, this too is representative of our subsequent national history, "the actors of the forbears is a symbol for what will befall their descendants." Intra-tribal wars, bitter religious and political factionalism, causeless brotherly hatred have compromised, confounded and contaminated our Divine national mission from our earliest history, to our Second Commonwealth and to Modern times. As late as a few days ago the last two Jews remaining in Kabul, the capital city of Afghanistan, were interviewed on Israeli T.V - and they don't visit each other's home or even speak to each other. "Now I know they're really Jewish," wryly said the interviewer.

But the family of Yaakov - Israel does come together at the conclusion of the Book of Genesis - in a magnificent rapprochement of repentance and sibling love which serves as an inspiration for all of humanity. The twelve brothers in general, and each significant individual in his own right, develop, change and move towards each other in magnificent expression of personal awareness and sensitivity, self - abnegation, and commitment to the family mission. In effect, the Bible is guaranteeing eventual redemption - but only after the nation of Israel turns towards repentance and brotherly love. Let us examine these developments as they are reflected in our Torah reading.

The brothers in general start out overwhelmed by jealousy, hating the first-born son of Rachel who is clearly his father's favorite - despite or perhaps because of his dreams of family and even cosmic domination. They are so driven by their emotions of envy that they cast him into a pit of destruction - and ultimately sell him into Egyptian servitude. Two decades later, when they come to Egypt to purchase grain and unsuspectingly are confronted by the Grand Vizier who condemns them as spies, they cry out, "But we are guilty because of our brother whose affliction we saw when he entreated us - and we did not hear him. Because of that (our reprehensible conduct towards our brother Joseph), has this trouble come upon us" (Genesis 42:21). From that point onwards, the brothers repent for their shabby treatment of Joseph.

Reuven, the eldest son of Jacob and the first-born to Leah, has every logical reason to feel the greatest pain of deprivation because of Father Jacob's favoritism towards Joseph. He also empathizes with the suffering of his mother Leah - who is the "hated" wife and whose first born son is shunted aside in favor of the beloved son of the beloved wife. The Bible gives us a glimpse into Reuven's hurt by recording a most reprehensible act he commits following the death of Rachel: ".And Reuven went and lay with Bilhah, his father's concubine" (Genesis 37:20). The Sages maintain that he merely removed his father's bed from Bilhah's tent (to where the patriarch had moved it after his favorite wife's demise) to Leah's tent, in which case Reuven was acting - albeit incorrectly - to save his mother further pain and embarrassment. The simple meaning of the text would suggest that Reuven was trying to declare his father - albeit in a reprehensible manner - that he was the rightful heir and continuation of his father's lineage. In either case, Reuven sinned - a grievous sin, but an outgrowth of his feelings of unfair rejection.

Nevertheless, at the most critical juncture he clearly repents - by being the sole voice against harming Joseph by casting him into the pit. "And Reuven heard (his brother's rage against Joseph) and he saved him from their hands; he said, 'let us not destroy a life.' And Reuven said to them, 'do not shed blood, cast him into the pit.' in order to save him from their hands and restore him to his father;" (Genesis 37:21) Reuven, who had most reason to want to see Joseph out of the picture and to anticipate replacing the "imposter" first-born, nevertheless has the human sensitivity and the fearless courage to stand up to this "sibling" lynch mob. He does this, against his own self-interest, because he has undergone the experience of repentance; he has made peace with his father's choice and prepared to lovingly accept Joseph as his brother. Indeed, when the Bible records a few verses later - after Joseph has been sold by the brothers "And Reuven returned home to the pit, and behold Joseph is not in the pit, the classical commentary Rashi asks, "Where was Reuven during the sale? He was involved in sack-cloth and fasting" (ad loc). Reuven was repenting for his sin against his father, and therefore is able to reach out to try to save his brother.

Yehuda is the most obvious of the penitents in our dramatic narrative. After all, he was the major proponent of the sale: "What profit have we if we murder our brother? . let us sell him to the Ishmaelites" (Genesis 37: 26,27). He proves himself a convincing leader - but in the final analysis must take major responsibility for Joseph's servitude. Two decades later, however when the "stolen" goblet is found in Benjamin's knapsack and this youngest - and now favorite - son of Jacob could well be also excised from the family as the Grand Vizier's slave, Yehuda steps forward in protection of this son of Rachel. He even goes so far as to offer himself as a slave instead of Benjamin - making a 180 degree turn-about from his position vis a vis Joseph. Yehuda has accomplished what Maimonides would call "complete penitence."

And perhaps the most remarkable repentance of all is accomplished by Joseph. In the beginning of our story, Joseph was the most outstanding of the brothers - as well as the most arrogant. He is a great dreamer, as was Father Jacob before him. But in Jacob's dream of a ladder with ascending and descending angels, it was G-d who stood at the center; in Joseph's two dreams of sheaves of corn and the heavenly orbs it is Joseph who stands at the center - with those symbolizing his family bowing down to him! How very different is the more mature Joseph, standing before Pharoah, who declares: (The dream interpretation) has nothing to do with me; G-d will answer to the satisfaction of Pharoah." And after Joseph reveals himself, when the brothers fear lest Joseph will take revenge on them for having sold him, he responds - with great sensitivity and magnanimity - "It was G-d (and not you) who sent me here in order to provide sustenance (for our family)."

There can be neither family rapprochement nor world peace and harmony, without repentance and brotherly love. All the characters in the drama of Joseph and his brothers undergo this sacred process of development and change.

Shabbat Shalom.

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