Bar-Ilan University
Parashat VaYigash 5773/December 22, 2012
Parashat Hashavua Study Center
Lectures on the weekly Torah reading by the faculty of Bar-Ilan University in Ramat Gan, Israel. A
project of the Faculty of Jewish Studies, Paul and Helene Shulman Basic Jewish Studies Center, and the
Office of the Campus Rabbi. Published on the Internet under the sponsorship of Bar-Ilan University's
International Center for Jewish Identity. Prepared for Internet Publication by the Computer Center
Staff at Bar-Ilan University.
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By Gavriel Haim Cohen*
The Joseph Narrative as a Model for Future Generations
It has been said that the idea, "derekh eretz—common courtesy, respect, proper behavior—
comes before Torah," provides an answer to Rashi's famous question of why the Torah
begins with Genesis and not with the text, "This month shall mark for you" (Ex. 12:2), which
is the first commandment given the Israelites. Genesis provides a concrete illustration of the
common courtesy of our ancestors in all its manifestations and it therefore serves as a
suitable introduction to choosing Israel and giving the Torah. The lives of our patriarchs and
matriarchs are edifying for all generations.
The Joseph narrative is undoubtedly important in learning how one ought to behave. The
dramatic intrigues in Jacob's household provide a unique and fascinating lesson in how we
should cope with our own weaknesses and correct them.1
*
Dr. Cohen is a lecturer in the Bible Department at Bar Ilan University and at the Lander Institute.
1
Many commentators and Bible scholars have dealt with mending one's ways as reflected in the
Joseph narrative.
See Uriel Simon, "Yosef ve-Ehav—Sippur shel Hishtanut," Bakesh Shalom ve-
Rodfehu, Jerusalem 2002, pp. 60-87. In this article we try to show the process of mending ways and
rehabilitation in each one of the characters in the Joseph narrative.
1
As the narrative opens in Parashat Va-Yeshev, we see all the characters in Joseph's life in
their moments of weakness. All of them, each in his own setting, contribute to the
destruction of Jacob's family, the House of Israel. Jacob openly favors Joseph, Rachel's
firstborn, over his brothers, in an offensive way: "Now Israel loved Joseph best of all his
sons, for he was the child of his old age; and he had made him an ornamented tunic" (Gen.
37:3). His special treatment of Joseph is the basis of all the contention and hostility in the
Joseph narrative.2 Joseph himself acts high and mighty. He brings bad reports of his
brothers to his father and at a certain point flaunts his status (perhaps also in response to his
father's words) and reveals his dreams which clearly hint at his ruling over his brothers.
The brothers are quick to react with jealousy and hatred. When Joseph visits his brothers in
Dothan they scheme against him, plotting to kill him. Only Reuben's intervention prevents
the murder, but in the end Joseph is sold down to Egypt as a slave. We have here a story of
a dysfunctional family whose members destroy all that is good.
Then, towards the end of Genesis, after a complicated, tension-filled process, each of the
characters in the Joseph narrative repents fully and acts properly when presented similar
situations to those in which they had previously failed.3
The brothers come to realize that the way they treated Joseph had been a crime. Even in
their first encounter with Joseph in Egypt they view their troubles as punishment for how
they had treated Joseph: "They said to one another, 'Alas, we are being punished on
account of our brother, because we looked on at his anguish, yet paid no heed as he pleaded
with us. That is why this distress has come upon us" (Gen. 42:21).
That they repented fully is evident later on, when they do all that is in their power to save
Benjamin. Bear in mind that history was repeating itself here. The brothers again found
2
From the context and a close look at the language used in Scripture it is evident that the issue here is
not loving emotionally, rather choosing Joseph as Jacob's heir. Israel (the national name) loved and
singled out Joseph from among all his sons because he was the child of his old age, the child held in
mind in one's old age when determining who will be one's heir (see Gen. 24:1; 27:1). Jacob made
Joseph an ornamented tunic, the symbol of sovereignty and kingship (II Sam. 13:18-19; Isa. 22:21).
Joseph's dreams the father "kept to himself," for they appeared a prophetic expression of the
realization of Jacob's plans.
3
Maimonides defines total repentance: "When a person is presented with a situation previously
experienced and has the possibility of erring again but does not, because of repentance and not out
of fear or lack of strength" (Hilkhot Teshuvah 2.1).
2
themselves confronting their father's especial love for a son of Rachel. But this time they do
not abandon him to his fate, even though they could have done so since he had apparently
stolen the royal goblet.
At first, all the brothers are willing to become slaves along with Benjamin: "Here we are,
then, slaves of my lord, the rest of us as much as he in whose possession that goblet was
found" (Gen. 44:16).
At the next stage, in this week's reading, Judah, as spokesman and uncrowned leader of the
brothers, in a dramatic oration offers himself as a slave in place of Benjamin: "Therefore,
please let your servant remain as a slave to my lord instead of the boy, and let the boy go
back with his brothers" (Gen. 44:33). Under no circumstances are the brothers willing to
abandon Benjamin, Rachel's son, and cause their father everlasting sorrow. Thus they show
their desire to make amends for having sold Joseph.
Joseph shows in a variety of ways that he does not hold a grudge against his brothers for
having sold him, rather he receives them as his guests in Egypt with a generous hand.
Joseph is now willing, after the brothers have repented and shown their devotion to their
father, to disclose his identity and renew his ties with his father.4 Joseph consoles his
brothers, saying, "So, it was not you who sent me here, but G-d" (Gen. 45:8, and cf. 50:20).
The brothers' fears, after the death of their father, that perhaps Joseph still bears them a
grudge, and their appeal to him in the name of the father to forgive them and not punish
them evoke a sorrowful response from Joseph: "And Joseph was in tears as they spoke to
him" (Gen. 50:17).
Especially impressive is the way Jacob changed for the better: what would have been more
natural for Jacob, head of the family, to choose Joseph as his heir at the end of his life?
Throughout his years in Egypt, Joseph showed leadership ability beyond the slightest doubt.
Joseph was also gifted with a fine character and high level of morality. Unlike Reuben and
Judah, who had moral failings in their relationships with women—witness Reuben's affair
with Bilhah and Judah's with Tamar—Joseph heroically withstood the attempts of Potiphar's
wife to seduce him.
4
Joseph, who had shown a shortcoming in bringing bad reports of his brothers to his father, refrained
from contacting his father until after his brothers had fully repented. He did so in order to preclude
needing to speak ill of his brothers again and thus ruin the family unity. Thus Joseph also fully
mended the ways of his youth. Cf. Nehama Leibowitz, Iyunim Besefer Bereishit, Jerusalem 1967, pp.
pp. 325-328.
3
But lo, we are presented with a surprise: Jacob chooses Judah, Leah's fourth son, to be the
leader of the House of Jacob, that is, of the Jewish people in future generations.5 Jacob
understands that he cannot impose his will on his sons. He therefore chooses a course that
shows the budding signs of democracy—selecting a son who is acceptable to his brothers.
Jacob awards the double portion of inheritance due to the firstborn to Joseph—"Ephraim
and Manasseh shall be mine no less than Reuben and Shimon" (Gen. 48:5)—but he does not
confer on him the role of leader. That role he gives in no uncertain terms to Judah:6 "You, O
Judah, your brothers shall praise…The scepter shall not depart from Judah, nor the ruler's
staff from between his feet; so that tribute shall come to him, and the homage of peoples be
his" (Gen. 49:8-10).
The midrash expands on Judah being chosen and the significance of this choice for future
generations (Genesis Rabbah, 98.6):
Your brothers praise you, your mother praises you, and I myself praise you.
Rabbi Simeon ben Yochai said: All your brothers shall be called by your
name, for a person does not say, I am a Reubenite or I am a Simeonite, but I
am a Yehudi (Jew).
Indeed, Jacob realized his mistake and mended his ways.
The Joseph narrative provides a model for future generations how not to give in to one's
darker desires that bread tension in family life and destroy Jewish homes. They teach us
that we must all work hard to improve ourselves and to act responsibly and out of love for
the Jewish people.
Translated by Rachel Rowen
5
Although in Joseph's absence Judah proves himself a worthy leader, nevertheless Joseph's ability to
rule is evident in his own right. See my article, "Manhigut be-Imut be-Sippurei Yosef," Hagut ba-Mikra
IV, Tel Aviv 1984, pp. 129-149.
6
Reuben, the firstborn, ought to have been "exceeding in rank and exceeding in honor" (Gen. 49:3),
but because he violated his father's concubine he was not found deserving of either, and these
blessing were divided between Joseph, Rachel's firstborn, and Judah (cf. I Chron. 5:1-2).
4